Talk:Hell
From “Tota Scriptura”, Joey Day’s personal Scripture topic index wiki
Contents
- Religion Facts › Hell, Hades, Sheol, and Gehenna
- GotQuestions.org › What is the difference between Sheol, Hades, Hell, the lake of fire, Paradise, and Abraham’s bosom?
- Salvation for the Dead: A Biblical Second Chance Theology for Dead People in Hades by Rev. Arimasa Kubo
Notes on Rev. Kubo’s article about second chances
Hades is temporary, intermediate state
Rev 20:13–14
Both righteous and unrighteous in Sheol/Hades
Ge 37:35; 1Sa 28:13; Ps 88:3; Ecc 9:10
Rich man went to Hades
Lk 16:19–31
The Book of Enoch is an okay place to get doctrine from because Jude refers to it
Jude 1:14–15 (supposedly cites Enoch 1:9)
Whenever Jesus names names he’s telling a true story, not a parable
Mt 6:29; Mt 12:13
Jesus preached and converted people in Hades during his three days in the tomb
Ac 2:27, 31; Eph 4:8–9; 1Pe 3:18–20 (same word for “preach” is used at Mt 4:23; Lk 9:2; Ac 9:20; Ro 10:8; 1Co 1:23; Gal 2:2; 2Ti 4:2); 1Pe 4:6
Christians go straight to heaven at death
2Co 5:8; Rev 6:9–11; 8:3
Hell, place of eternal torment, is prepared but currently empty
Mt 5:29; 25:41; Rev 20:10
Gospel is for people in Hades, too
Ru 2:20; Php 2:8–11 (cf. confession at Ro 10:9); Jn 5:25, 28; Ro 14:9
Voices of praise will be heard from Hades
Rev 5:13 (sometimes “every” means “very many”, as in Lk 7:29; Ac 2:47); Rev 19:5
Many in Hades will still perish
Mt 7:13
God relents
Jer 18:8; Joel 2:13; Jnh 3:4
Job’s only hope in dark times was a second chance in Sheol
Job 14:13–17
Book of Life is opened at judgment day
Rev 20:13, 15
Gospel must be preached to “every creature”
Mk 16:15
Two witnesses will preach in Hades during the 3½ days before they resurrect
Rev 11:7, 11–12
By being saved you can affect the salvation of family members
Ge 19:29; Ex 20:5–6 — additionally alludes to Ge 7:1; 26:4–5; 28:13–15
Response to the straw man that general revelation is enough for a person to be saved
Ro 1:20; Ac 4:12; 1Jn 1:3
Interpreting 1 Peter 3:19
From the ESV Study Bible:
There is much debate about the identity of these spirits. The Greek term pneuma (“spirit”), in either singular or plural, can mean either human spirits or angels, depending on the context (cf. Num. 16:22; 27:16; Acts 7:59; Heb. 12:23; etc.). Among the three most common interpretations, the first two fit best with the rest of Scripture and with historic orthodox Christian doctrine. These are:
(1) The first interpretation understands “spirits” (Gk. pneumasin, plural) as referring to the unsaved (human spirits) of Noah’s day. Christ, “in the spirit” (1 Pet. 3:18), proclaimed the gospel “in the days of Noah” (v. 20) through Noah. The unbelievers who heard Christ’s preaching “did not obey . . . in the days of Noah” (v. 20) and are now suffering judgment (they are “spirits in prison,” v. 19). Several reasons support this view: (a) Peter calls Noah a “herald of righteousness” (2 Pet. 2:5), where “herald” represents Greek kēryx, “preacher,” which corresponds to the noun kēryssō, “proclaim,” in 1 Pet. 3:19. (b) Peter says the “Spirit of Christ” was speaking through the OT prophets (1:11); thus Christ could have been speaking through Noah as an OT prophet. (c) The context indicates that Christ was preaching through Noah, who was in a persecuted minority, and God saved Noah, which is similar to the situation in Peter’s time: Christ is now preaching the gospel through Peter and his readers (v. 15) to a persecuted minority, and God will save them.
(2) In the second interpretation, the spirits are the fallen angels who were cast into hell to await the final judgment. Reasons supporting this view include: (a) Some interpreters say that the “sons of God” in Gen. 6:2–4 are angels (see note on Gen. 6:1–2) who sinned by cohabiting with human women “when God’s patience waited in the days of Noah” (1 Pet. 3:20). (b) Almost without exception in the NT, “spirits” (plural) refers to supernatural beings rather than people (e.g., Matt. 8:16; 10:1; Mark 1:27; 5:13; 6:7; Luke 4:36; 6:18; 7:21; 8:2; 10:20; 11:26; Acts 5:16; 8:7; 19:12, 13; 1 Tim. 4:1; 1 John 4:1; Rev. 16:13–14; cf. Heb. 1:7). (c) The word “prison” is not used elsewhere in Scripture as a place of punishment after death for human beings, while it is used for Satan (Rev. 20:7) and other fallen angels (2 Pet. 2:4; Jude 6). In this case the message that Christ proclaimed is almost certainly one of triumph, after having been “put to death in the flesh but made alive in the spirit” (1 Pet. 3:18).
(3) In a third view, some have advocated the idea that Christ offered a second chance of salvation to those in hell. This interpretation, however, is in direct contradiction with other Scripture (cf. Luke 16:26; Heb. 9:27) and with the rest of 1 Peter and therefore must be rejected on biblical and theological grounds, leaving either of the first two views as the most likely interpretation.[1]
Every occurrence of plural pneuma
Mt 8:16; 10:1; 12:45; Mk 1:27; 3:11; 5:13; 6:7; Lk 4:36; 6:18; 7:21; 8:2; 10:20; 11:26; Ac 5:16; 8:7; 19:12, 13; 1Co 12:10; 14:12, 32; 1Ti 4:1; Heb 1:7, 14; 12:9, 23; 1Pe 3:19; 1Jn 4:1; Rev 1:4; 3:1; 4:5; 5:6; 16:13, 14; 22:6 — of these, only Heb 12:9 and Heb 12:23 definitely refer to human spirits, but 1Co 14:32 and Rev 22:6 may also
- Crossway Bibles. (2008). The ESV Study Bible (pp. 2410–2411). Wheaton, IL: Crossway Bibles. #