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TOPIC: Gordon, Samuel Dickey - Quiet Talks on Life After Death (Other Topics in this Collection)
SUBJECT: 35. Truth Makes a Clean Cut
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Truth Makes a Clean Cut
Turning now to the Book, the first thing one notes is this, there is a sharp distinction drawn between those not in touch of heart with God, commonly called here "the wicked," and those in touch of heart with Him, commonlly called here "the righteous." In these talks these two alternate phrases are taken as exact equivalents. That sharp distinction is markedly prominent in the Psalms, and the Gospels, but indeed runs clear through, from end to end, of the Book. There is none of the slurring over so familiar among us today.
A second thing that stands out clean-cut and sharp is this, that distinction plainly extends beyond the line of death. The same moral differences noted in this life persist beyond the grave. I had almost said that it is on every page, so common is it. These are two most striking things to note at the outstart. The spirit-level marks a difference at once, and a persistent difference.
Now, note the language used in the Old Testament for the place where the wicked dead are said to go. For instance, "Jehovah hath executed judgment; the wicked is snared in the work of his own hands. The wicked shall be turned into hell, even all the peoples that forget God" (Psa_9:16-17).
The Hebrew word under that English word "hell" is "sheol," so translated literally in the revised versions. The word "sheol" itself means literally, the underworld, a cavity, or a hollow subterranean place. It has two distinct meanings in the common usage of the Bible times, a neutral meaning, and a positive meaning.
In its neutral meaning it refers simply to the world of departed human spirits, regardless of what their condition there is. In its positive meaning it is used for the place of punishment. The wicked are spoken of as having gone to "Sheol," but they are not in God's presence, but instead they are said to be in torment and anguish.
Those who have died, being in touch of heart with God, are spoken of as being in sheol (the world of departed spirits), but they are also spoken of as being in the immediate presence of God. The word, neutral in itself, gets its positive meaning front some words added, to make the meaning quite clear.
For instance, "a fire is kindled in my anger, and burneth unto the lowest hell (sheol)" (Deu_32:22 see connection). Here it is associated directly with fire, and with punishment on evil. Speaking warningly of the adulterous woman and those in fellowship with her, "her steps take hold of hell" (sheol); "her house is the way to hell" (sheol); "her guests are in the depths of hell" (sheol). (Pro_9:18).
Speaking of the arch-enemy of God and of all good, "hell (sheol) from beneath is moved for thee to meet thee at thy coming." "Thou shalt be brought down to hell" (sheol). (Isa_14:9; Isa_14:15).
About half the number of times the word is used it is translated "the grave," in the old authorized version; the other half (roughly), "hell"; a few times, "the pit."
In the New Testament there are two Greek words translated, in the common version, "hell". These two are "Hades" and "Gehenna". They cover the same ground as the one word "sheol" in the Old. The word "Hades" is neutral. It means simply the world of departed human spirits, where all go who die.
The other word, "Gehenna," originally was the name for the valley outside Jerusalem where in earlier days little children were thrown into fire in idolatrous worship. When this horrible practice was abolished, the place was used for all sorts of refuse, for dead animals, and the unburied bodies of criminals. Its fires continually burned with an intense burning.
Now this word is clearly used by Christ as a name for the place of punishment for wicked men. For instance Jesus says of certain ones. "shall be in danger of the hell (Gehenna) of fire" (Mat_5:22; Mat_5:29-30. See also for usage of Gehenna, Mat_10:28; Mat_18:9; Mat_23:15; Mat_23:33). Here plainly it cannot mean the Gehenna burning outside the Jerusalem walls. It must mean something else, something for certain men corresponding to this fire for the refuse.
Then it is noted that toward the close, in the Revelation, other words are used in the same sense as Gehenna is used earlier, "abyss," "the lake of fire," and "the second death". These last two are said to be the same thing.
Thither are said to go, Satan, his human leaders in the last great warfare against God, and all men not in touch of heart with God (See Rev_19:20; Rev_20:1-3; Rev_20:6; Rev_20:10; Rev_20:14-15.) There is the distinct intimation that this is the final disposition of these, as though the final permanent form which things take for these mentioned.
Now turn to Jesus' own teachings. Shall we remind ourselves of the outstanding character of Jesus, His humanness, His sympathy with suffering, His tenderness of heart and of speech, His self forgetful unselfishness in relieving suffering? These are among His most characteristic traits, admitted and admired by all. All this makes certain teachings stand out in bold relief.
Look at some of these words of His. "Enter ye in by the narrow gate, for wide is the gate and broad is the way that leadeth to destruction . . ." For narrow is the gate and straightened the way that leadeth unto life" (Mat_7:13-14). Here "destruction" is put in contrast with "life". There are two ways and two radically different ends to them.
"Many will say to me in that day, Lord, Lord, did we not prophecy in thy name," and so on. "And then will I profess unto them, I never knew you; depart from nie, ye that work iniquity" (Mat_7:22-23). Here the absence of touch of heart is hidden under religious pretensions. And the result is put as absence from Christ's presence in the future life.
More vigorous language is used a little later in the same connection, where those not in touch of heart are "cast forth into the outer darkness; there shall be the weeping and gnashing of teeth" (Mat_8:12). Unmistakeable talk, that! And under the guise of a parable the same dread language is used twice again for those found lacking in the final settlements (Mat_22:13; Mat_25:30).
The fact of a settlement day for all men, with a most studious fairness in taking account of all modifying facts and circumstances, and a dreadful result for some, is plainly taught in these thrice repeated words, "it shall be more tolerable for the land of Sodom and Gomorrah (who were visited even in this life with such terrible judgment) in the day of judgment, than for you." (Mat_10:15; Mat_11:22-24 with variations.)
Listen again: In the end of the (present) age, "the Son of Man shall . . gather out . . all things that cause stumbling, and them that do iniquity, and shall cast them into the furnace of fire: There shall be the weeping and the gnashing of teeth." (Mat_13:41-42 and repeated with variation in verses Mat_13:49-50). Could words be plainer or more heart-breaking?
With a triple variation of language, he says that it is better to suffer some in this life in the decision to be true and keep true than to suffer immeasurably more in the next life. "It is better for thee to enter into life maimed rather than . to go into the Gehenna, into the unquenchable fire." Then is added the terribly graphic rhetoric "where their worm dieth not, and the fire is not quenched" (Mar_9:43-49).
In the close of His talk on Mount Olivet, He pictures the adjustments of the final settlement time in terrible language: "Then shall the king (pictured' in verse thirty-one as Himself) say unto them on His left hand, depart from me under a curse into the eternal fire." And, "these shall go away into eternal punishment" (Mat_25:41-46).
And again listen to this word: "He that obeyeth not the Son shall not see life, but the wrath of God abideth on Him" (Joh_3:36). With these quotations from Jesus' own lips, can there be any question as to the impression He meant to give in these teachings?