Jesus Goes Purgatory and Hell Shoel

Psalm 16:10-11English Standard Version (ESV)

10 For you will not abandon my soul to Sheol,
or let your holy one see corruption.[a]

11 You make known to me the path of life;
in your presence there is fullness of joy;
at your right hand are pleasures forevermore.

Question: "Did Jesus go to hell between His death and resurrection?"

Answer: There is a great deal of confusion in regards to this question. The concept that Jesus went to hell after His death on the cross comes primarily.. Apostles’ Creed, which states, “He descended into hell.” There are also a few Scriptures which, depending on how they are translated, describe Jesus going to “hell.” In studying this issue, it is important to first understand what the Bible teaches about the realm of the dead.

In the Hebrew Scriptures, the word used to describe the realm of the dead is sheol. It simply means “the place of the dead” or “the place of departed souls/spirits.” The New Testament Greek equivalent of sheol is hades, which also refers to “the place of the dead.” Other Scriptures in the New Testament indicate that sheol/hades is a temporary place, where souls are kept as they await the final resurrection and judgment.

Revelation 20:11–15 gives a clear distinction between hades and the lake of fire.

The lake of fire is the permanent and final place of judgment for the lost. Hades, then, is a temporary place. Many people refer to both hades and the lake of fire as “hell,” and this causes confusion. Jesus did not go to a place of torment after His death, but He did go to hades.

Sheol/hades was a realm with two divisions—a place of blessing and a place of judgment (Matthew 11:23; 16:18; Luke 10:15; 16:23; Acts 2:27–31). The abodes of the saved and the lost are both generally called “hades” in the Bible. The abode of the saved is also called “Abraham’s bosom” (KJV) or “Abraham’s side” (NIV) in Luke 16:22 and “paradise” in Luke 23:43. The abode of the unsaved is called “hell” (KJV) or “Hades” (NIV) in Luke 16:23.

The abodes of the saved and the lost are separated by a “great chasm” (Luke 16:26).

When Jesus died, He went to the blessed side of sheol and, from there, took the believers with Him to heaven (Ephesians 4:8–10). The judgment side of sheol/hades has remained unchanged. All unbelieving dead go there awaiting their final judgment in the future.

Did Jesus go to sheol/hades? Yes, according to Ephesians 4:8–10 and 1 Peter 3:18–20.

Some of the confusion has arisen from such passages as Psalm 16:10–11 as translated in the King James Version: “For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. . . . Thou wilt show me the path of life.” “Hell” is not a correct translation in this verse.

A correct reading would be “the grave” or “sheol.” Jesus said to the thief beside Him,

“Today you will be with me in paradise” (Luke 23:43); He did not say, “I will see you in hell.” Jesus’ body was in the tomb; His soul/spirit went to be with the blessed in sheol/hades. Unfortunately, in many versions of the Bible, translators are not consistent, or correct, in how they translate the Hebrew and Greek words for “sheol,” “hades,” and “hell.”

Some have the viewpoint that Jesus went to “hell” or the suffering side of sheol/hades in order to further be punished for our sins. This idea is completely unbiblical.

It was the death of Jesus on the cross that sufficiently provided for our redemption.

It was His shed blood that effected our own cleansing from sin (1 John 1:7–9). As He hung there on the cross, He took the sin burden of the whole human race upon Himself.

He became sin for us: “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21).

This imputation of sin helps us understand Christ’s struggle in the garden of Gethsemane with the cup of sin which would be poured out upon Him on the cross.

As Jesus neared death, He said, “It is finished” (John 19:30).

His suffering in our place was completed. His soul/spirit went to hades (the place of the dead).

Jesus did not go to “hell” or the suffering side of hades; He went to “Abraham’s side” or the blessed side of hades. Jesus’ suffering ended the moment He died.

The payment for sin was paid. He then awaited the resurrection of His body and His return to glory in His ascension. Did Jesus go to hell? No. Did Jesus go to sheol/hades? Yes.

Question: "Where was Jesus for the three days between His death and resurrection?"

Answer: says, “Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, in which he went and proclaimed to the spirits in prison” (ESV). The word spirit refers to Christ’s spirit. The contrast is between His flesh and spirit, and not between Christ’s flesh and the Holy Spirit. Christ’s flesh died, but His spirit remained alive.

First Peter 3:18–22 describes a necessary link between Christ’s suffering (verse 18) and His glorification (verse 22).

Only Peter gives specific information about what happened between these two events.

The KJV says that Jesus “preached” to the spirits in prison (verse 19). However, the Greek word used is not the usual New Testament word for preaching the gospel.

It simply means “to herald a message”; the NIV translates it as “made proclamation.” Jesus suffered and died on the cross, His body being put to death.

But His spirit was made alive, and He yielded it to the Father (Luke 23:46According to Peter, sometime between Jesus’ death and His resurrection Jesus made a special proclamation to “the spirits in prison.”

In the New Testament, the word spirits is used to describe angels or demons, not human beings. In 1 Peter 3:20, Peter refers to people as “souls” (KJV). Also, nowhere in the Bible are we told that Jesus visited hell. Acts 2:31 says that He went to Hades (New American Standard Bible), but Hades is not hell. Hades is a term that refers, broadly, to the realm of the dead, a temporary place where the dead await resurrection.

Revelation 20:11–15 in the NASB and the NIV makes a clear distinction between the Hades and the lake of fire. The lake of fire is the permanent, final place of judgment for the lost. Hades is a temporary place for both the lost and the Old Testament saints.

Our Lord yielded His spirit to the Father, died physically, and entered paradise (Luke 23:43). At some time between His death and resurrection, Jesus also visited a place where He delivered a message to spirit beings (probably fallen angels; see ; these beings were somehow

related to the period before the flood in Noah’s time .

Peter does not tell us what Jesus proclaimed to the imprisoned spirits, but it could not be a message of redemption since angels cannot be saved Hebrews 2:16. It was probably a declaration of victory over Satan and his hosts 1 Peter 3:22; Colossians
2:15 Ephesians 4:8–10 also seems to give a clue regarding Jesus’ activities in the time between His death and resurrection. Quoting <Psalm 68:18, Paul says about Christ, “when he ascended on high, he took many captives”Ephesians 4:8. The ESV puts it that Christ “led a host of captives.” The reference seems to be that, in paradise, Jesus gathered all the redeemed who were there and took them to their permanent dwelling in heaven.

All this to say, the Bible isn’t entirely clear what exactly Christ did for the three days between His death and resurrection. From what we can tell, though, He comforted the departed saints and brought them to their eternal home, and He proclaimed His victory over the fallen angels who are kept in prison.

What we can know for sure is that Jesus was not giving anyone a second chance for salvation; we face judgment after death Hebrews 9:27), not a second chance. Also, He was not suffering in hell; His work of redemption was finished on the cross John 19:30).

. . in which he went and proclaimed to the spirits in prison.” 1 Peter 3:19

Considering there are nearly 180 different interpretations of 1 Peter 3:18–20, we can confidently say this passages is one of the most difficult in the entire Bible. Even Martin Luther was confounded by this passage, saying, “A wonderful text is this, and a more obscure passage perhaps than any other in the New Testament, so that I do not know for a certainty just what Peter means.”

When studying the Bible, it’s important to remember that all Scripture is equally inspired but not all Scripture is equally clear

(2 Timothy 3:16; 2 Peter 3:16).

This is why we should interpret those passages that are unclear with those that are clear.

Writing over three hundred years ago, the Westminster Divines provided this advice,

All things in Scripture are not alike plain in themselves, nor alike clear unto all: yet those things which are necessary to be known, believed, and observed for salvation are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.

They further said,

The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly.

Simply said, when there is a lack of clarity for any given passage, we must be humble and rely upon the Holy Spirit for illumination through passages that are clearer.

What makes 1 Peter 3:19 so tricky is the strange language and ideas that seem to come from nowhere. In the passage, Peter has been talking about doing good in the midst of suffering and persecution, with Jesus as our supreme example.

Then suddenly Peter switches gears and talks about Jesus preaching to spirits in prison, Noah, and the ark, before returning to the idea of suffering in chapter 4.

So, what’s going on here?

Face Persecution Fearlessly

With a passage like this, it’s easy to lose the forest for the trees, so we need to remember Peter’s main point: believers suffer and are persecuted, but suffering is not pointless and there’s a way to do it well. I. Howard Marshall is right that“Peter’s main purpose in this section is to encourage his readers to face persecution fearlessly and positively by showing them the significance of Jesus.” So Peter writes to encourage his readers in the face of suffering. Jesus is brought in to bolster this encouragement as one who “also suffered once for sins . . . being put to death in the flesh but made alive in the Spirit” (3:18). But then things change in verse 19.

Jesus Went Where? When? And Preached to Whom?

1 Peter 3:19 reads, “in which he went and proclaimed to the spirits in prison.” The first phrase of the verse, “in which” (en hō), is debated by some, but it seems to refer to the Spirit mentioned at the end of verse 18. Jesus went “in” or “by means of” the Spirit (in his resurrected state, as I’ll argue below).

Beyond this we are left with a lot of questions, ones that have been discussed endlessly since early in the church’s history. For us, though, the most pressing issues on which everything else hangs are where and when Christ went and preached, and the identity of the “spirits in prison” to whom he preached. Because the language is so strange here, it’s not surprising that there have been a lot of different views on what is going on. Though there has been a host of suggestions offered in understanding this passage, I believe we can boil them down to just three categories, which even have variations within them.[1]

View 1: The Pre-Incarnate Christ Preached through Noah

One view says that Jesus was present within Noah by means of the Holy Spirit and preached the need for repentance through him to those who disobeyed while the ark was being built (1 Peter 3:20). This idea originates with the church father Augustine and has been adopted by many others since.[2]

In this view, the “spirits in prison” are the spirits of those who perished in the flood and are now in hell. The idea is that these spirits are now in prison, even though Christ preached to them through Noah in the days before the flood.

A significant problem with this view, however, is that it doesn’t explain very well the fact that Jesus “went” (poreutheis) somewhere.[3] This seems an odd way to say that Jesus preached through Noah.

Also, the end of verse 18 speaks of Jesus being “made alive” before it speaks of him preaching to spirits in prison. This seems to indicate that his being “made alive” happened after his resurrection, not in the days of Noah.

Another problem is that the word “spirits” (pneumata) typically refers to angels more than to humans in the New Testament.[4] Finally, those familiar with Jewish thought would in all likelihood understand this word as a reference to a supernatural being such as a fallen angel.[5] None of these points are fatal to this interpretation, but they do raise question marks.

View 2: The Resurrected Christ Preached to Fallen Angels Kept in Prison Who, in Noah’s Day, Left Their Positions to Marry Human Women

This second view has gained support in recent times. This view has Jesus going to a prison not between his death and resurrection, but after his resurrection. There he preached victory over fallen angels, specifically the ones mentioned in Genesis 6:1-4 who left their proper place and had sexual relations with women. This is observed in Peter’s reference to “in the days of Noah” (1 Peter 3:20).

The most obvious problem with this view is that it sounds very odd to modern ears. One scholar writes that the problem for us “lies in our not knowing what were the common ideas, the common background of thought, which Peter shared with his readers.” [6] In other words, Peter could mention something that sounds strange to us, but not to the people of his day.

Supporters of this view argue that Jesus preached after his resurrection. This position seems to cohere with Jesus being “made alive in the spirit” and his resurrection mentioned in verses 21-22. It’s said that Jesus didn’t necessarily go downward into hell, but somewhere in the heavenly realm where fallen angels are kept until the final judgment. Jesus’ preaching, then, would not be a preaching of the gospel for salvation but rather a proclamation of victory.

This view also seems to connect well with two other passages in the New Testament, 2 Peter 2:4 and Jude 6. Both of these passages talk about fallen angels kept in prison (phylakē) awaiting judgment. We see further evidence in support of this connection in that Peter was the author of one of these verses, and it is often thought that Jude and 2 Peter are linked, in that one made use of the other.[7]

This view can also be seen to fit the context of the text. A reminder that Jesus has triumphed and proclaimed victory over the cosmic forces would be encouraging for those who were suffering and persecuted. Elsewhere the New Testament pictures suffering, persecution, and pain as a battle with supernatural forces, one that God is fighting through and for the believer (Ephesians 6:12).

The two main difficulties of this view include (1) its general strangeness—especially to those far removed from a first-century Jewish context—including the way it hangs on another difficult and disputed text in the Old Testament (Genesis 6:1-4). I discussed in a previous Tough Text post why I think Genesis 6:1-4 does not refer to angelic beings, but rather giant warriors.[8] Though I see a level of legitimacy with this position, I find this to be my biggest hang-up; and (2) its assumption that Peter would use tradition outside of Scripture. Neither of these difficulties is insurmountable, but are worth considering before adopting this view.

View 3: The Crucified Christ Descended into Place of the Dead between His Death and Resurrection

In the third view, Jesus, between his death and resurrection, descended into the place of the dead. This place is often referred to as Hades, which is where the dead are held until they’re judged and thrown into hell, which is the second death (Revelation 20:11-15; cf. Revelation 2:11; 20:6; 21:8).

To say that Jesus descended to the place of the dead is not the same as saying he descended to hell. The idea of Jesus descending to hell between his death and resurrection is rooted the early church doctrine of the “Harrowing of Hell” found in the Apostles’ Creed (though the originality of the phrase has been questioned). Though some that adhere to this view believe that Jesus descended to hell, not everyone who holds to this view believes so (such as Calvin).

For those that disagree, like myself, they look no further than to Jesus’ words to the thief on the cross when he told him, “Truly, I say to you, today you will be with me in Paradise” (Luke 23:43). Hell has been called many things, but I don’t believe Paradise is one of them. This is why I don’t believe Jesus descended into hell.

Within this third view we find two variations.

One is that Jesus preached to the spirits of the people who disobeyed in the days of Noah. This preaching was either a chance to repent or a proclamation of victory over these wicked people (both are legitimate uses of the word “preach” [kērussō]).[9] While the idea that people after death are given a chance to repent contradicts other Scripture (Luke 16:26; 1 Peter 1:17; Hebrews 9:27) the idea that Christ proclaimed victory over these people is still possible. This leads us to the second variation of this view.

Another variation of this view is that Jesus’ proclamation to the “spirits in prison” was to the Old Testament saints, especially those who lived during “days of Noah,” who looked forward to His arrival to die, take away their sins, and open up heaven. John Calvin is a known proponent of this view, as well as many others.[10] There are a few reasons why I see support for this position too.[11]

First, in Luke 16, Jesus describes a holding place for those that die as believers or unbelievers. What we see observe is that the rich man who died ended up in Hades, whereas Lazarus “was carried by the angles to Abraham’s side” (Luke 16:22). At this time heaven and hell have not been opened and the people in these different places of holding are waiting for either salvation or damnation. This is the prison I believe Peter is referring to.

Second, we read in Ephesians 4:8-10 that Jesus descended and ascended. It is said of his ascension that “he led a host of captives” with him (quotation from Psalm 68). When Jesus opened heaven by his ascension, he took the Old Testament saints with him.

I believe that when Jesus went and proclaimed to the “spirits in prison” it was a victorious proclamation that those in both Abraham’s side and Hades heard. Those waiting in Abraham’s side heard his message and followed him to heaven, whereas those waiting in Hades heard it as a means of condemnation and now await the final judgment where they’ll be sentenced to hell (Revelation 20:11-15; cf. Revelation 2:11; 20:6; 21:8).

That being said, this view isn’t without its problems either. There are three difficulties with this position. First, the verb in the passage is “went” (fromporeuomai) and not “went down” or “descended” (which would be katabainō).[12] Also, the text never says where exactly the prison is located. Second, the idea also must account for the same issue as the first view that “spirits” typically refers to supernatural beings, not human spirits. Although this is the case, the grammatical range of pneuma does not exclude the possibility that the verb can refer to human spirits (Acts 7:59; Hebrews 12:23). [13]Third, as already mentioned, the surrounding text appears to refer most naturally to a time after the resurrection, not between death and resurrection. Like in the first view, though, none of the problems are completely fatal. On the one hand, it could be argued that a traditional theological doctrine (Christ’s descent into hell) has influenced the reading in some ways here.[14] But, on the other hand, it could be argued the other way, too: the church based its position on texts like this one.

Conclusion

No interpretation of this passage is easy. They all have strengths and weaknesses. In non-essential matters as these, we need to be open handed. Whatever view you adopt, though, the point is clear: believers should expect to suffer, and when they do, they should suffer well, like Jesus. Pain is not random and aimless. Suffering and evil have been defeated forever. God overcomes it all, making it a pathway to glory.

We also observe from this passage is that suffering can both be deserved and undeserved. We read in 1 Peter 3:17, “For it is better to suffer for doing good, if that should be God’s will, than for doing evil.”

Suffering that is deserved are those times that we do evil. In other words, we make evil or foolish choices and we are now suffering as a consequence of our decisions. Basically, we do it to ourselves. Suffering that is undeserved is experienced when we do good and perhaps someone sins against us, causing us undue suffering.

Most of us can see the evil or foolish things we’ve done that lead to bad consequences, but what do we do with suffering that is undeserved? I believe that we need to learn from Jesus’ suffering.[15] We need to remember Jesus Christ and the suffering that he endured on our behalf. The point of the Christian life is not to deny or avoid suffering. Rather it is to glorify God whether when we are enjoying blessing and when we are suffering. Remember Jesus, and see your suffering in the context of his suffering to see that it is meaningful, purposeful, and hopeful. In life, our greatest need isn’t the absence of suffering but rather the presence of God and the hope provided by and in Jesus

DID JESUS REALLY VISIT HELL?Fr. William Saunders

What do we mean when we say in the Apostles' Creed that Jesus descended into hell?—A reader from Winchester, VA

In approaching this question, we must examine the word hell. Usually, when we hear the word hell, we immediately think of the place of eternal damnation for those who have rejected God in this life and have committed mortal sins without repentance.

However, in the Old Testament, hell (or sheol in the Hebrew texts or Hades in Greek texts) referred to "the place of the dead." (Interestingly, our English word hell is derived from a Germanic name for the place of the dead in Teutonic mythology.) This hell was for both the good and the bad, the just and the unjust. It was the nether world, a region of darkness. In the later writings of the Old Testament, a clear distinction is made between where the good resided in hell and where the bad were, the two being separated by an impassable abyss. The section for the unjust was named Gehenna, where the souls would suffer eternal torment by fire.

Our Lord attested to this understanding of hell: Recall the parable of Lazarus, the poor beggar, who sat at the gate of the rich man traditionally called Dives (cf. Lk 16:19ff). Lazarus dies and is taken to the "land of the dead" (the original Greek text uses the word Hades) and is comforted at the bosom of Abraham. Dives also dies and go to the "land of the dead"; however, he finds eternal torment, being tortured in flames. Dives sees Lazarus and cries out to Abraham for relief. However, Abraham replies, "My child, remember that you were well off in your lifetime, while Lazarus was in misery. Now he has found consolation here, but you have found torment. And that is not all. Between you and us there is fixed a great abyss, so that those who might wish to cross from here to you cannot do so, nor can anyone cross from your side to us."

Out Lord also emphasized the "eternal punishment" of hell: When Jesus speaks of the last judgment and separating the righteous from the evil, he says to the latter, "Out of my sight you condemned, into that everlasting fire prepared for the devil and his angels" (cf Mt 25:31 ff). Jesus also speaks of "risking the fires of Gehenna" for serious sins, like anger and hatred (Mt 5:21ff), and adultery and impurity (Mt 5:27ff).

Given this understanding, we believe that the sin of Adam and Eve had closed the Gates of Heaven. The holy souls awaited the Redeemer in the land of the dead, or hell. Our Lord offered the perfect sacrifice for all sin by dying on the cross, the redemptive act that touches all people of every time—past, present and future. He was then buried. During that time, He descended among the dead. Remember St. Paul wrote, "'He ascended'—what does this mean but that He had first descended into the lowest regions of the earth? He who descended is the very one who ascended high above the heavens, that He might fill all men with His gifts" (Eph 4:9-10).

His descent among the dead brought to completion the proclamation of the Gospel and liberated those holy souls who had long awaited their Redeemer.

The Gates of Heaven were now open, and these holy souls entered everlasting happiness enjoying the beatific vision. Please note: Jesus did not deliver those souls damned to eternal punishment in hell nor did He destroy hell as such.

An "Ancient Homily" of the early Church for Holy Saturday captured this event: "The whole earth keeps silence because the King is asleep. The earth trembled and is still because God has fallen asleep in the flesh and He has raised up all who have slept ever since the world began... He has gone to search for our first parent, as for a lost sheep. Greatly desiring to visit those who live in darkness and in the shadow of death, He has gone to free from sorrow the captives of Adam and Eve, He who is both God and the Son of Eve... 'I am your God, who for your sake have become your Son... I order you, O sleeper, to awake. I did not create you to be held a prisoner in hell. Rise from the dead, for I am the life of the dead."

Article from the March 24, 1994 issue of "The Arlington Catholic Herald."

What is Gahanna?

By the way, the word Gahanna, which is associated with hell, is derived from a Biblical place called the Valley of Hinnom. This place was the garbage dump for the city of Yerushalyim (Jerusalem). The city’s waste was burned there and the smouldering stench of it became a symbol of hell, the place of eternal punishment. It was also in the Valley of Hinnom where pagan Baal worshippers sacrificed children. The Valley of Hinnom was also known as Tophet. Yirmeyahu (Jeremiah) the navi (prophet), said that HaShem would burry the wicked of Yerushalyim in Tophet until there was no more room to burry (Yirmeyahu 19:1-14). This prophecy was of course fulfilled by the Romans upon their siege and subsequent capture of the city after Jewish revolt.

Hell, Sheol, Hades, Paradise, and the Grave

by W. Edward Bedore, Th.D.

There seems to be some confusion about the meaning of Hell and who goes there because of the way the Hebrew word Sheol and the Greek word Hades have been translated in our English Bibles. Since this confusion has led some into an erroneous understanding of what the Bible actually teaches about the intermediate state and the final state of the dead, we think that it is important that we address this subject here.

Sheol is found in the Bible sixty-five times. It is translated “the pit” three times, “the grave” thirty-one times, and “hell” thirty-one times. Hades is used eleven times, being rendered “hell” ten times and “grave” once. Adding to the confusion is that two other words are also translated hell in the New Testament. These are Tartarus, which is found once and Gehenna, which is used twelve times.

The term “Hell” is commonly understood to mean a place of torment where the souls of the wicked go after physical death. This is true. However, because Hades in the New Testament and Sheol in the Old are variously rendered hell or grave, there has been some misunderstanding about what hell and the grave are. Before looking at these words though, we should first give our attention to the Greek word Gehenna, which is always translated hell and used in reference to the Lake of Fire. It is found in Matthew 5:22,29,30; 10:28; 18:9; 23:15,33; Mark 9:43,45,47; Luke 12:5; and James 3:6.

THE FINAL HELL

The Lake of Fire, or Hell, is a literal place of everlasting fire that was originally created by God as a place of punishment for Satan and the angels that followed him in his rebellion against God (Mat. 25:41). Because it is referred to as the place of “outer darkness” (Mat. 8:12; 25:30), we believe that it is most probably located at the farthest reaches of the creation. Gehenna is described in Scripture as a “furnace of fire” (Mat. 13:42); “everlasting punishment” (Mat. 25:46); “the mist [gloom] of darkness” (II Pet. 2:17); the “hurt of the second death” (Rev. 2:11 cf. 20:6,14; 21:8); “a lake of fire burning with brimstone” (Rev. 19:20; 20:10; 21:8).

While Hell was created for Satan and the other fallen angels, the unsaved of humanity from all ages will be with them in this place of torment where “there will be wailing and gnashing of teeth” (Mat. 13:42). This is the “everlasting reward” of all that die in their sins.

While there is no one in the Lake of Fire at this time, it will one day hold a vast multitude. The first residents of this place of righteous retribution will be the Beast (Antichrist) and the False Prophet who, at the end of the Tribulation, will be “cast alive into a lake burning with brimstone” (Rev. 19:19-20). Joining them will be the unsaved of the nations who survive the Tribulation (Mat. 25:31-32,41-46). Also, at Jesus Christ’s return to earth, the rebel Israelites, i.e. unbelieving Jews, who survive the Tribulation, will be denied entrance into the Millennial Kingdom, no doubt to join their Gentile counterparts in the “place of everlasting fire” (Eze. 20:33-38; Mat. 7:21-23; cf. Mat. 24:29-31,45-51). Then, at the end of the Millennial Kingdom of Jesus Christ, Satan will be “cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night forever and ever” (Rev. 20:10). And finally, the unsaved dead of all ages will be raised and judged at the Great White Throne by Jesus Christ and then cast into the Lake of Fire (see Rev. 20:11-15).

The name Gehenna comes from a deep narrow ravine south of Jerusalem where some Hebrew parents actually sacrificed their children to the Ammonite god, Molech, during the time of the kings (II Kin. 16;3; II Chron. 28:1-3; cf. Lev. 18:21; I Kin. 11:5,7,33). This pagan deity is also referred to as Malcham, Milcom, and Moloch in the Bible. This valley later served as the city dump and, because there was continual burning of refuse there, it became a graphic symbol of the place of punishment for the wicked. It was named the “Valley of Hinnom,” which translated into Greek becomes Gehenna. The passages where the word is found in the New Testament plainly show that it was a commonly used expression for Hell by that time. The word is found twelve times in the Scriptures, being used eleven times by the Lord Jesus and once by James. When we consider the context, it is clear the Lord used this word in reference to the place of everlasting punishment for the wicked dead and not to the city dump.

Gehenna, or the Lake of Fire, might be referred to as the future, or final, Hell because it is where all of the wicked from all ages will finally end up. Satan, the fallen angels, and all of the lost of mankind will reside in torment there forever and ever.

SHEOL/HADES: THE PRESENT HELL

Scripture passages in which Gehenna is used should be distinguished from those using Hades, which refers to a place of temporary torment that we might refer to as the immediate, or present, Hell. What we mean by this is that, at the time of death, the souls of the lost go directly to Hades, where they suffer in torment until the time of the Great White Throne Judgment when they will be resurrected and cast into the Lake of Fire. The souls of all the lost who have already died are presently there and those who die in their sins immediately go there to join them.

Hades is the New Testament equivalent of the Old Testament word Sheol. The Greek and Hebrew words speak of the same place, the present Hell. However, this is problematic because Sheol has been translated “grave” as often as it has “hell” and some have mistakenly taught that Sheol and Hades are only references to the grave rather than Hell. This erroneous teaching leads to the denial of the existence of an immediate or present Hell. The false doctrine of soul-sleep, and other ideas that teach the unconscious state of the dead between death and resurrection, spring from this error.

The common word for “grave” in the Old Testament is queber. Of the sixty-four times it is used, it is translated “grave” thirty-four times, “sepulcher” twenty-six times, and “burying place” four times. Queber is used five additional times as part of a place name, Kibroth-hattaavah, which means “graves of lust.” As we said earlier, Sheol is found sixty-four times, being rendered “grave” thirty-one times, “hell” thirty-one times, and “pit” three times.

A comparison of how Sheol and queber are used reveals eight points of contrast that tell us that they are not the same thing.

Sheol is never used in plural form. Queber is used in the plural 29 times.It is never said that the body goes to Sheol. Queber speaks of the body going there 37 times.Sheol is never said to be located on the face of the earth. Queber is mentioned 32 times as being located on the earth.An individual’s Sheol is never mentioned. An individual’s queber is mentioned 5 times.Man is never said to put anyone into Sheol. Individuals are put into a queber by man (33 times).Man is never said to have dug or fashioned a Sheol. Man is said to have dug, or fashioned, a queber (6 times).Man is never said to have touched Sheol. Man touches, or can touch, a queber (5 times).It is never said that man is able to possess a Sheol. Man is spoken of as being able to possess a queber (7 times). (These eight points of comparison are adapted from “Life and Death” by Caleb J. Baker, Bible Institute Colportage Ass’n, 1941).

From the differences between how Sheol and queber are used in Scripture, it is obvious that they are not the same thing. The Greek word Hades in the New Testament would fit into the Sheol column of our chart, strongly indicating that it is the same thing as Sheol. Hades is used eleven times, being rendered Hell ten times and grave once.

Words associated with queber are quabar and qeburah. Quabar is a verb meaning to bury or to be buried and qeburah is a noun meaning a grave or place of burial. The use of these related words helps to reinforce the difference between queber and Sheol, as they clearly have to do with the grave as a burial place, while Sheol does not.

EXAMPLES SHOWING THAT SHEOL IS NOT A BURIAL PLACE

1. After selling Joseph into slavery, his brothers stained his coat with blood and used it to convince their father that he had been killed by a wild animal (Gen. 37:26-36). Jacob’s sons and daughters tried “to comfort him; but he refused to be comforted; and he said, `for I will go down into the grave (Sheol) unto my son mourning’. Thus his father wept for him” (v. 35).

From Jacob’s words it is clear that he fully intended to eventually be reunited with his son in a tangible way. Obviously then, he did not simply have in mind the idea of joining him in burial as he believed that Joseph’s body had not been buried at all, but was eaten by an animal (v. 33). This being the case, it was impossible for Jacob to think he would join Joseph in burial. Obviously, he looked forward to being reunited with him in the place of the departed dead, not in burial. The word rendered grave in this passage is Sheol, the abode of the souls of those who have died.

2. After Jacob died, Joseph had his body mummified, a process that took forty days, then took him back to Canaan for burial (Gen. 50:1-14). When we add to that the thirty days of mourning (Gen. 50:2-4), and the time it took to travel to Canaan for the funeral (Gen. 50:5-13), we see that it was several weeks after Jacob was “gathered unto his people” (Gen. 49:33) before his body was placed in the cave that served as his burial place. Considering that he had been dead for well over two months before his body was buried and that the Scriptures state that at the time he died he was “gathered to his people” (Gen. 49:33) is telling. This shows that at the time of physical death, when “he yielded up the spirit,” his soul immediately departed his body to be with Isaac and Abraham. This cannot be a reference to his body being gathered together with their bodies, as that did not take place for over ten weeks. This is strong proof that Sheol does not mean a burial place for the body, but is the place where the souls of the departed reside.

3. That communication takes place in Sheol/Hades tells us that something other than a burial place is in view. In Isaiah 14:4-20, we find the prophet foretelling the eventual defeat and death of the king of Babylon. The nation that would eventually send Judah into captivity will itself be defeated and its mighty king will find himself among “the chief ones of the earth…the kings of the nations” (Isa. 14:9) who preceded him in death. These are the kings of nations that he had conquered with the sword and ruled over with a cruel hand (Isa. 14:6). These same men will serve as a welcoming committee for this once great “world ruler” when he arrives in Sheol/Hades. In mock surprise, they will ask this once powerful king, “Art thou also become weak as we? Are thou become like unto us?” (Isa. 14:10). They then taunt him by pointing out that the pretentious display of magnificence that he had demonstrated as the king of Babylon now meant nothing (Isa. 14:11).

All of those who find themselves in this section of Sheol/Hades, like the king of Babylon and the kings who greeted him, will be faced with the reality of how helpless and hopeless they are. One of the boasts these kings make against him is that, while their bodies have been placed in their respective tombs, or graves, he was not honored by a respectable burial, “But thou are cast out of the grave (queber) like an abominable (despised) branch…thou shalt not be joined with them in burial” (Isa. 14:18-20). Obviously, if his body was not in any grave at all, he was not simply joining them in burial.

What we see here is this man going into Sheol, while at the same time his body is cast out of its grave. Obviously then, Sheol cannot be the grave here as the body and soul are in different places, the soul going to Sheol while the body remains unburied, or outside of the grave (vs. 20) to be infested by maggots (vs. 11). It is true that this is a prophetic passage; and there are various opinions as to the identity of the person in view here (verses 12-15 are commonly thought to refer to Satan, the power behind the Gentile kings). But, regardless of who this prophecy is about, or whether it has already been fulfilled or not, does not change the fact that Sheol and the grave are to be regarded as different places in this passage of Scripture.

4. In the case of Samuel and Saul, we find another example of the Scriptures making a distinction between Sheol/Hades and the grave. In his conversation with King Saul, Samuel, whom the Lord had sent back from the dead to deliver a message to Saul, said that Saul and his sons would be with him the next day (see I Sam. 28:15-19). As foretold, Saul and his sons did die the next day while in battle with the Philistines (see I Sam. 31:1-6). However, their bodies were not buried the next day, so they did not join Samuel in the grave but their souls went down to Sheol/Hades where the person, or soul, of Samuel was. As it is said that Samuel “came up” it seems obvious that he went back down after speaking with Saul (I Sam. 28:8,11,14). As for the bodies of Saul and his sons, their remains were not buried for several days. As Samuel had said, they died the next day (I Sam. 31:1-6). But it was the day after they died that their bodies were taken by the Philistines and hung on the wall of Beth-Shan (I Sam. 31:7-10). After hearing of this, valiant men from Jabesh-Gilead went by night and removed their bodies, took them to Jabesh, burned them, and then buried their bones. All this took place at least three days after Saul had died, and probably longer. Saul and his sons joined Samuel in Sheol/Hades the day they died and the flesh of their bodies was burned with only their bones being placed in a grave several days later. Obviously Sheol/Hades and the grave are not the same thing, nor are they in the same place.

The story of the Rich Man and Lazarus that is found in Luke 16:19-31 gives us the record of a remarkable conversation that took place in Hades between the Rich Man and Abraham. Obviously, these two men could not have had this conversation at all if Sheol/Hades is only a place where dead bodies are buried. First, there could be no communication between lifeless, decaying corpses and second, Abraham’s body, which was buried in the cave of Machpelah over 1800 years earlier, had long since decayed. Also, the rich man’s body, regardless of whether it had decayed or not, would not have been buried in the burial cave of Abraham. From the context, it is obvious that these men were in the place of departed souls rather than a burial place.

There are some that contend that this is a parable that never actually took place and deny that it could have ever taken place. To these, who usually hold to a position of soul-sleep or the eradication of the soul at death, we answer; the Lord said that it did take place. Besides, as we have already pointed out, a parable by definition is a “true to life” story. To have meaning, it must be a story that could have actually taken place whether it ever did or not.

DEATH AND SHEOL

Death and Sheol/Hades are linked together at least thirty-three times in the Scriptures. In these, we see a general distinction between the “outward man,” which is the body and the “inward man,” which is the soul (cf. II Cor. 4:16). In this sense, death, or the grave, claims the physical part of man, the body, while Sheol/Hades claims the separated, spiritual part of man, the soul. This is exactly the meaning of Psalm 16:10: “For Thou wilt not leave my soul in Hell (Sheol); neither will Thou suffer Thine Holy One to see corruption.” In his Pentecostal address, Peter left no room for doubt that this was a prophetic pronouncement concerning the time between the Lord Jesus Christ’s death on the Cross and His resurrection. First, he quoted Psalm 16:8-11 (Acts 2:25-28) and then made direct application of verse 10 to Christ (Acts 2:31). Not only was the Lord Jesus’ soul not left in Sheol/Hades, but neither was His body left to rot in the grave. That Peter used Hades, the place of Sheol, in this quotation shows that they are identical in meaning.

Of course, the Lord Jesus Christ is exceptional because He had the power not only to lay down His life on our behalf, but also to take it up again (Jn. 10:17,18). This is not so of any other man, as the Psalmist points out when he asks, rhetorically, “What man is he that liveth and shall not see death? Shall he deliver his soul from the hand of the grave (Sheol)?”(Ps. 89:48). Because of the curse of sin, all of mankind faces the reality of physical death. None can evade it by their own power, nor can any man or woman escape from Sheol/Hades on their own. We know that since the Cross the souls of those who die “in Christ” do not go to Sheol/Hades, but to heaven. However, this is through the merit of Jesus Christ and His power, not their own. For those “in Christ,” death has no sting and Sheol/Hades has no victory because their body and soul will be united in a resurrection unto life (see I Cor. 15:19,20,51-57). This is as certain as the fact of Jesus Christ’s resurrection. This is not so for those who die without Christ for they face a resurrection unto judgment, which is referred to as the “second death” (Rev. 20:13,14; 21:8).

Psalm 89:48 speaks of the time when the soul is separated from the body. The body is given over to death where it will decay, while the soul is assigned to Sheol/Hades to await the final judgment. It is clear that the body and soul of the lost will be reunited at the time of the Great White Throne Judgment of the unsaved dead, when “death and Hades” will deliver up the dead that are in them. That is, their bodies will be raised from the grave, or death, and reunited with the soul, which will come out of Sheol/Hades to be judged by Jesus Christ at the Great White Throne (see Rev. 20:11-15; cf. Jn. 5:28,29).

When the Lord Jesus said that “as Jonah was three days and three nights in the whale’s belly; so shall the Son of Man be three days and three nights in the heart of the earth” (Mat. 12:40), He was saying that He would spend the time between His death and resurrection in Sheol/Hades. We know from Psalm 16:10 and Acts 2:25-32 that the Lord’s soul, which was made an offering for sin (Isa. 53:10), was in Sheol/Hades, and we know from Matthew 12:40 that He was in the heart of the earth, which is where we believe that Sheol/Hades is located.

When we speak of the heart of something, we are not referring to that which is superficial or only skin-deep. Symbolically, the heart signifies the innermost character, feelings, or inclinations of a man. The heart is also used when referring to the center, or core, of something. For example; it is sometimes said, “the heart of a watermelon is the best part,” meaning that the center part of the watermelon tastes better than the part closer to the rind. If we say that we have a “heart-felt desire” for a particular area of ministry, we would be speaking of a yearning to do the Lord’s work that comes from our innermost being as opposed to a superficial desire based on the emotions of the moment. When used figuratively in the Scriptures, the word “heart” is used in a similar fashion, thus the heart of the earth gives reference to something much deeper than a simple place of burial for a man’s body barely under the surface of the earth. That it is said that before His ascension the Lord Jesus first descended “into the lower parts of the earth” (Eph. 4:9) affirms this. In a Psalm of thanksgiving for being delivered from death, David makes reference to this by distinguishing between Sheol/Hades (rendered grave in the KJV) and Queber (rendered pit in this passage) (Ps. 30:1-3).

In Ezekiel we find prophecies against the kings of Assyria (Ezek. 31) and Egypt (Ezek. 32) that indicate that Sheol/Hades is in the center of the earth. In these two chapters it speaks of the fall of these mighty kings, who in death ended up in the underworld with those who have gone before them. We do not have the space here to give extensive commentary on these two chapters. But we do want to point out that in regard to both kings it is said that in death they would go “to the nether parts of the earth…with them that go down into the pit” (see Ezek. 31:14,16,18; 32:18,24), the “nether parts” being the lower regions of the earth. We should take note that in chapter thirty-one it is being pointed out to Pharaoh that just as the king of Assyria, who was greater than he was, had died and gone into the underworld, so would he.

In chapter thirty-two we find a prophecy, given in the form of a lamentation, foretelling Pharaoh’s defeat by the king of Babylon (Ezek. 32:1-16). This is followed by a lamentation over the multitude of Egyptians who would be slain by the Babylonians (Ezek. 31:17-31). We have pictured for us those of the nations who preceded them, welcoming Pharaoh and his host as they arrived in Sheol/Hades by taunting them. They point out that the Egyptians had thought themselves to be invincible because of their strength and fame among the nations. But now they were just like the great nations who had gone before them, their individual souls being confined to Sheol/Hades while their bodies decay in the grave.

“The strong among the mighty shall speak to him out of the midst of hell (Sheol)…” (Ezek. 32:21). The “strong among the mighty” spoken of here refers to the men who had been the kings and leaders of the different nations that are mentioned in this passage: Asshor, or Assyria (v. 22), Elam (v. 24), Meshech and Tubal (v. 26), Edom, her kings and her princes (v. 29), the princes of the north and the Zidonians (v. 30). This passage shows that while those of each group mentioned are in their respective burial places, their quebers, they are at the same time all together in “the pit,” which is an expression that is sometimes used for Sheol/Hades (vv. 18,25,29). These are similar examples as that found in Isaiah 14, which we have previously looked at.

While we have not exhausted the subject by looking at every passage that Sheol is found in, it is clear from these examples that Sheol is not simply the grave but is located at the center of the earth and is the abode of the souls of the unrighteous dead who are awaiting their resurrection unto condemnation. It is equally clear that those in Sheol/Hades are not in an unconscious state of existence but are quite aware of what is going on around them. There is memory, recognition, and communication there.

TARTARUS

The Apostle Peter used the word Tartarus in reference to “the angels that sinned” that God delivered to Sheol/Hades to await judgment (II Pet. 2:4). This word, which is translated “hell” in the KJV, was used in Greek mythology to refer to the place of punishment for the most wicked. It is not clear if Peter was using this word in reference to Sheol/Hades in a general way or if he was referring to a specific compartment of Sheol/Hades where a certain class of fallen angels are confined awaiting final judgment. Either way, this passage teaches that there is a place of confinement in which a particular group of beings are being held until the time of their judgment. This is consistent with the overall Biblical teaching about the existence and purpose of Sheol/Hades.

PARADISE

While Paradise is not now a part of Sheol/Hades it will be mentioned here because it was located in Sheol/Hades at one time. Before the death, burial, and resurrection of Jesus Christ everybody who died went to Sheol/Hades, which was at that time divided into at least two compartments. One was a place of torment while the other was a place of blessing, which was referred to as Abraham’s Bosom (Lk. 16:22-25). As we mentioned before, Tartarus may be a specific place in Sheol/Hades.

We know that Jesus Christ went “into the lower parts of the earth” (Eph. 4:9), that is to Sheol/Hades, “in the heart of the earth,” for three days and nights while his body was in the grave (Mat. 12:40). The Lord Jesus told the repentant thief that he would join Him in Paradise that same day (Lk. 23:42,43). This tells us that Paradise was located in Sheol/Hades at that time. We believe that this was the same place referred to as Abraham’s Bosom in Luke 16. However, after Jesus Christ rose from the dead He ascended to the Father, taking the saints who were in Abraham’s Bosom to heaven with Him. Thus, He took “captivity captive” (see Eph. 4:8-10).

That Paradise was moved to heaven is confirmed to us by the Apostle Paul who speaks of a man who was “caught up into Paradise” where he “heard unspeakable words” (II Cor. 12:3,4). With Jesus Christ’s work complete, the believers who had been confined to Sheol/Hades were now taken to Heaven to wait in God’s presence until the time of their resurrection to enter His Kingdom on Earth. Since that time, at death all believers go to Paradise in Heaven to await the time of their resurrection. This is true whether they belong to the Kingdom Church of the future or the Body of Christ Church of the present Dispensation of Grace.

THE GRAVE

We have already looked at the word queber, the most common word for grave, or a burial place, in the Old Testament, and have shown that it is not the same as Sheol. As previously stated, of the sixty-four times it is used it is rendered “grave” thirty-four times, “sepulcher” twenty-six times, and “burying place” four times. Two other words that are used for a burial place in the Old Testament are Shah-ghath and Qeburah.

Shah-ghath: This word is translated “grave” once (Job 33:22). It is rendered “ditch” twice, “destruction” twice, “corruption” four times, and “pit” thirteen times. This word speaks of something that man can dig (Ps. 94:13; Prov. 26:27) and is used in reference to a hole into which a man can fall (Ps. 7:15; Prov. 26:27), and a hole used as a trap (Ps. 35:7). It is a place where the physical body suffers destruction through the corruption of decay (Ps. 16:10; 49:9; 55:23). The basic meaning is that of a hole of some kind that man digs for a particular purpose. Generally, it is used of a burial place, i.e., a grave.

Qeburah: This word is related to queber and means a grave or burial place. It is used of various types of graves and is found fourteen times and is translated “grave” four times, “sepulcher” five times, “burial” four times, and “burying place” one time.

In the New Testament we find three more words that refer to the grave, taphos, mnema, and mnemeion.

Taphos is used seven times and is translated “sepulcher” six of those and “tomb” once.

Mnema is used seven times, being rendered “tomb” twice, “grave” once, and “sepulcher” four times.

Mnemeion is the most common word for grave in the New Testament. It is used forty-two times, five times as “tomb,” twenty-nine times as “sepulcher,” and eight times as “grave.”

The grave is a place where the physical remains of those who have died are deposited. It can be a hole in the ground, a cave, or a specially prepared vault or other place used for interment. The soul and spirit having departed the body at death, there is no consciousness of life in the grave. It is a place of corruption that serves to point out man’s need of a Savior. The soul of man lives on after physical death and will always remain in a conscious state of being. The unsaved go to Sheol/Hades to await their resurrection unto condemnation while the redeemed go to heaven to await their resurrection unto life (see Jn. 5:25-29).

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Where did Christ go after he died and before He rose from the dead?

Some use Ephesians 4:7-10 to teach that Jesus went to hell or to Hades to release the prisoners held there and take them to heaven or into God’s presence. The idea is that before His death, all Old Testament believers were in Abraham’s bosom—the paradise part of Hades. Hades or Sheol was seen as the place of the dead with three areas or compartments: (1) the abyss or tartarus, the place of confinement for those demons who sinned in the days of Noah; (2) torments, the place of suffering for all unbelievers until the time of the resurrection of the unjust and the Great White Throne Judgment when they will be cast eternally into the lake of fire, and (3) a third place separated by a great gulf (see Luke 16), called Abraham’s Bosom, the place of blessing for believers. Because Christ had not yet died to pay the penalty for their sin, they were not yet able to go directly into the presence of God. After His death, however, the barrier was removed and He took them out of prison and into God’s presence.

The Ephesians passage, however, refers only to His descent to earth and perhaps to the grave: “of the earth” is better understood as an appositional phrase meaning that Christ descended (at His incarnation) into the lower parts (of the universe), namely, the earth at His incarnation, or perhaps even into the grave in His burial following His death on the cross. The prisoners He took are not the OT believers confined in Paradise, but those Jesus defeated by His death and resurrection. In keeping with the analogy of the Roman Triumph Paul had in mind, it refers to Satan and his demon host (see Col. 2:14-15).

1 Peter 3:18-20 is another passage that is often used in this regard because it seems to refer to Christ’s spirit proclaiming His victory over death to those demons who were bound in the abyss. This passage could possibly refer to a glorious proclamation He made by His human spirit while His body lay in the grave, but Bible students and scholars are divided on this issue.

As to paradise or Abraham’s bosom, the gulf fixed separating the two compartments in heaven is probably the heavens themselves. Remember that Elijah was taken up into heaven. Because of the need of Christ’s death to remove the barrier, Old Testament saints may not have been allowed into the direct presence of God, but Sheol or Hades for them (the place of the dead) was a paradise and in the third heaven somewhere. Remember that Sheol or Hades refers to the place of the dead and the exact condition and location (heaven or hell) depends on whether a text is referring to believers or unbelievers. Sometimes, depending on context, it refers simply to the grave.