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T H E K I N G ’ S B U S I N E S S
January, 1941
satisfied. Hence there must be a deci sion as to which master shall be chosen. '*> There must be faithfulness in the ac quisition of possessions (vs. 14, 15). Hearing the teaching by Jesus, the Pharisees, “who were lovers of money” (R.V.), began to scoff a t Him. But He pointed out that they acquired wealth by means that, while admired for their cleverness by men, were an abomi nation to God. They could justify their actions and methods before men, and secure the applause of men for their shrewdness, but God, knowing their hearts, knew they were unfaithful. n. T he F alse A ttitude ( 19-23) In this story, our Lord did not teach that there is sinfulness in one’s being rich and clothed with fine- linen, and faring sumptuously every day. Nor was He teaching that there is virtue and godliness in being poor and clothed in rags, and covered with sores. It was the inward condition of this rich man that revealed his unfaithful attitude to ward possessions. This man was selfish, occupied en tirely with what he wore, what he ate, how he lived, that is, with matters that pertained only to the present life. This was a foolish attitude, because things of time and sense soon would have no value to him. Moreover, he was unfaith ful because what he possessed was a trust bestowed upon him, and he was merely an agent in the use of it. He had a duty toward both God and man, but in this duty he failed both parties, for he regarded neither one. His self- indulgent attitude toward possessions was a false one. The truth Jesus was teaching is that what is possessed has been given as a sacred trust in which the agent proves faithful or unfaithful according to the use of what he has. The end of tlfe earthly life of the rich man came when he died. Referring to this fact, our Lord taught something of the other world by describing the place and condition of the rich man after his death. His place and condition were not decided because he was rich, nor be cause he was selfish, but because he did not believe the Word of God (cf. v. 31). Behold! The Bridegroom Cometh! WONDERS of TOMORROW ! HEART- EASE for the TROUBLED ; L INGER not a t the FOUNTAIN when the SPRING has RUN DRY ; MOBILIZATION DAY ; AMERICA’S IDOLS and the GREAT W H ITE THRONE, are but a few of the m essages of PROPHECY, of COMFORT, of WARNING and of JUDGMENT in the Ja n u ary VOICE, the I Find CHRIST Adequate B IBLE monthly published for such a tim e as this, in which outstand ing men of GOD faithfully contend for the FA ITH . B ut $1.00 the y ear; S months trial 25c^ single copy 10c. THE VOICE 4000 Washington KB St. Louis, Mo.
That the wicked went there is clear from Psalm 9:17, “The wicked shall be turned into hell [Sheol],” and from Luke 10: 13-15, “Thou . . . shalt be thrust down to hell [Hades].” That the righteous also went to this realm is clear from Genesis 37:33-35, where Jacob déclarés, “I will go down into the grave [Sheol] unto my son” ; from Job 14:13 where Job prays, “Oh that thou wouldst hide me in the grave [Sheol] . . . until thy wrath be past” ; and from Psalm 16:10 where our Lord says to the Father, “Thou wilt not leave my soul in hell [Sheol].” 3. If it seems strange that both good and bad should go at death to the same realm, we should understand that there were two distinct places within the realm of Sheol. The one was a place of comfort named “Paradise.” Thus rire hear our Lord say to the saved thief, “Today shalt thou be with me in para dise.” (Lk. 23:43). And since we know that Christ a t death went to “Sheol” (Psa. 16:10), it follows that before the resurrection of Christ, “paradise” was a place in “Sheol.” The other place was a place of suffering and torment. In Deuteronomy 32:22 it is called “lowest Sheol” (R. V.), a place where the anger of God burns. Our Lord in Luke 16:19- 31 reveals these two places within Sheol in sharp contrast. Both the beggar and the rich man were in Sheol or Hades, but the one was in "Abraham’s .bosom” and the other was in the place of “tor ments.” Furthermore, between the two places there was “a great gulf fixed” across which there could be no passing in either direction. 4. A t the resurrection of Christ, all the departed spirits of the righteous up to that time were led forth out of Sheol and taken with Him into heaven. Ephe sians 4:8 declares that when our Lord ascended, "he led captivity captive,” quite evidently in fulfillment of the Old Testament promise, "To the wise the way of life goeth upward, that he may depart from Sheol beneath’” (Prov. 15: 24, R.V.). Thus the place called “para dise” was transferred into heaven where it is today (cf. 2 Cor. 12:2-4). There fore, since the resurrection of Christ, all believers a t death go immediatel/ to heaven, there to be with Christ (Phil. 1:23 and 2 Cor. 5:8). Concerning the church, which He began to build on Pentecost, He promised that “the gates of hell [Hades] shall not prevail against it” (Matt. 16:18). And He has made good that promise, for the gates of Hades have never closed on even so much as one soul which belongs to His Body, the church of this age. And they never will, for He has the keys (Rev. 1:18). 5. The resurrection of our Lord made no change in the destination of the wicked a t death. They still continue to go down into “lowest Sheol,” the awful prison house of the unsaved. And for
BLACKBO ARD LE SSON
Our Lord says of the rich man that “in hell he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.” Did the Lord Jesus know that there was no such place as hell, and yet speak of it? Did He know that there was no torment after death, and yet speak of it? Did He know that there was *no conscious ness after death, and yet speak of it? If He did know, and persisted in speak ing, He could no longer be regarded as one having wisdom, or even common honesty. On the contrary, He did riot say that this is a parable, but implied that it is the record of an actual occur rence. But even if it is regarded as a parable, shall we reject its plain teach ing ? According to the words of the Lord Jesus, hell is a place—a place of consciousness with no such thing as soul sleep, a place of vision where things are seen in true light, and a place of recognition and sensation. But it is a place where there'is no repentance or sorrow for sinfulness, only eternal re morse. Points and Problems Since the lesson deals somewhat with that place called “Hades” (translated “hell” in Luke 16:23), and there is much confusion on the subject, a brief outline may be helpful to teachers of the Word. 1. Before the resurrection of Christ, the spirits of men a t death went to a realm which was called in the Old Tes tament “Sheol,” and in the New Testa ment “Hades.” The Hebrew word “Sheol” occurs 65 times in the Old Testament, and in the Authorized Ver sion is rendered "grave” 31 times, “hell” 31 times, and “pit” 3 times, a method of translation which has led to much confusion. The American Revision has left the word “Sheol” without transla tion in all 65 passages. A study of its usage shows that, it means simply the place of departed spirits. The Greek Word “Hades” occurs ten times in the New Testament, and in the Authorized Version 13 rendered always by the word “hell.” That “Hades” and “Sheol” refer to the same realm is clear from Acts 2:27 where Peter quotes Psalm 16:10 and puts “Hades” for “Sheol.” The words are identical in meaning. 2. Before the resurrection of Christ, the departed spirits of both righteous and unrighteous went a t death to this same realm called “Sheol” and “Hades.”
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