Errors of Russellism: A Brief Examination of the Teachings of Pastor Charles T. Russell (1915)
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ERRORS of RUSSELLISM
J. E.Forrest
Errors of Russellism
A brief examination of the teachings of Pastor Charles T. Russell, as set forth in his "Studies in the Scriptures"
By J. E. FORREST
GOSPEL TRUMPET COMPANY ANDERSON, INDIANA, U. S. A.
Copyright, 1915 by Gospel Trumpet Company INTRODUCTION
After reading the six volumes entitled Studies in the Scriptures, written by Pastor Chas. T. Russell of Brooklyn Tabernacle, New York City, the noted millennialist of the present day, and finding a number of fundamental errors relating to the doctrines of the gospel and involving the final destiny of thousands of souls, I have decided to set these errors, in their true light, before the public.
Briefly stated, Mr. Russell's "Plan" is as follows: That we are now living in the closing up of the "gospel age"; that during the gospel age the object of God's plan has been to select a few saints, whom Mr. Russell terms "the church," "the bride," "the Lord's elect," "members of the Lord's body," and of the "high calling"; that the call to these special favors closed A. D. 1881; that Christ has already returned to earth in his glorified and invisible body; that the kingdom has been set up in power, the dead saints have been resurrected, and the millennium has begun; that the "times of the Gentiles"; that is, "Gentile dominion" (present forms of government among the nations of the world), ends with 1914. The date he fixed for the Savior's second coming was 1874, and for the setting up of his millennial kingdom, 1878. The gospel age, according to his interpretation and application of Scripture, closes with a "time of trouble," or "day of vengeance," such as the world has never known. This period is to continue forty years, beginning A. D. 1874 and ending 1914.
"times of the restitution of all things," during which period (one thousand years) the dead are to be raised up to Adamic perfection of being; not to inherit immortality as the "gospel church," the "bride" of the "special" "high calling," but to obtain everlasting life, conditioned upon obedience to "kingdom" laws. All who have lived and died without Christ, including the Sodomites, the heathen, the Jews, are to have another opportunity to obtain the benefits of the atonement. At the close of the millennial age all sin and evil, including the incorrigible wicked and the devil and his angels, will be forever blotted out. Russell's hell, or "second death," is extinction of being.
If Mr. Russell's Plan of the Ages is really "divine," and a correct revelation of truth, we all should know it; if it is not, we all should know it; therefore this investigation can do no harm.
It will be seen that frequent reference to Mr. Russell's work is made, together with direct quotations. This has been done that the reader may have the opportunity of making the comparison and drawing his own conclusions.
Quotations from Mr. Shaw's book, Dying Testimonies of Saved and Unsaved, also quotations from Dr. Nelson's Cause and Cure of Infidelity, are properly acknowledged where they occur. To these men I feel indebted. The majority of the Scripture passages quoted are from the American Standard Version of the Bible.
The reader is asked to peruse this book slowly and prayerfully. If you derive any substantial good, pass it on. No motive other than the proper handIntroduction
ling of the Word of God, and the salvation of souls has prompted its preparation; therefore I submit its contents to the public with the firm conviction that it will contribute its share of spiritual blessing to the welfare of humanity.
Yours in Christ,
J. E. FORREST.
July, 1914.
Digitized by the Internet Archive in 2014 TABLE OF CONTENTS
CHAPTER PAGE
I The End of Time...13
II The Last Time...15
III The Day of Salvation...19
IV Will Death End All?...25
V Death and the Future State...31
VI Sheol—Hades—Hell ...48
VII Christian Experience...53
VIII Setting up the Kingdom...66
IX Who Are the “Kingdom Saints”?...76
X Daniel’s “Time of Trouble”...81
XI The “Tribulation Saints”...90
XII What Is Man?...95
XIII Restitution of All Things...108
XIV The Harvest-Time...114
XV Satan Bound and Loosed...121
XVI The Martyrs’ Reign...128
XVII The Fall of Man...134
XVIII The First Resurrection...142
XIX The Atonement and Redemption...147
XX The Holy Trinity, or Godhead...153 8 Contents
CHAPTER PAGE
XXI Christ: Who Is He? . . . . .
CREATION
ETERNITY
BIBLICAL PLAN OF THE AGES - ILLUSTI
EUDENIC AGE PATRIARCHAL AGE POST-DELUVIAN AGE MOSAIC AGE
ADAM
TREE OF LIFE
SETH
ENOS
FOR THE BODY
CAINAN
MAHALALEEL
JAREO
ENOCH
METHUSELAH
LAMECH
NIAH
SHEM
HAM
JAPHETH
ELAM
CUSH
GOMER
TERAH
ABRAM
LOT
ISAAC
MOSES
LAW TO THE 12 TRIBES OF ISRAEL ONLY
LAW AND PROPHETS POINT TO CHRIST
TO TEST THE SOUL
UNIVERSAL REIGN OF P.S.CAL DEATH
PARADISE
MARTYRS' REIGN
REV 6 9-11, 2014
CHRISTIAN AGE
WORLD'S LAST PROBATION
Gospel
to all nations
"The last time" 1 John 2.18
"Fullness of times" Eph.1.10
Eternal life
qiuen
"Day of salvation" 2 Cor.6.2
"Man restored to God's image" Eph.4.24
"Times of the Gentiles" Luke 21:24
First resurrection
"Restitution of all things" Acts 3.19-21
Kingdom
set up
THE TRUE ISRAEL OF GOD GAL 6.16; ROM 2.29
Goton Loosed
Nations deceased
1000 years
HADES-TARTARUS
UNDERWORLD
OF THE DEAD
ATH
NEW HEAVENS
AND
NEW EARTH
REV 2.14
TREE OF LIFE
REV.22.2
IMMORALITY
JUDGMENT
REV.20.11-15
KINGDOM
"DELIVERED UP"
1 COR 15:23,24
EARTH DESTROYED
2 PET 3:2-14
HELL
LAKE
OF
FIRE
Errors of Russellism
CHAPTER I
THE END OF TIME
The Bible speaks of the end of time. This thought is very forcefully expressed in Rev. 10:6. John, in his vision, saw a mighty angel descend from heaven, set one foot upon the sea and the other upon the land, and, lifting his hand to heaven, sware by him that liveth forever and ever that time should be no longer. We do not understand this to mean that there will be cessation of life among all created intelligences, nor that all creation will dissolve and melt away into nothingness, but that time—its computations and reckonings—will be no more. As it was before the world began—a vast and infinite eternity, so it will be when this terrestrial globe and its works are no more. Now we have times and seasons, ages past and present, and an eternity looming in sight. The sun gives light by day and the moon and stars by night, the earth turns on its axis once every twenty-four hours, and revolves around the sun once a year. Upon this basis we calculate and compute time. The declaration of the angel that "time shall be no longer" implies a change in these conditions. It is meant that the present material world shall cease to be.
In the Book of Genesis we read: "While the earth remaineth, seed-time and harvest, and cold and heat, and summer and winter, and day and night shall not cease" (chap.
8:22). The "earth" referred to is this earth upon which we live. It was the earth that had been deluged in the flood that had just abated. The clause "while the earth remaineth" implies probation. So long as it continues, all the present seasons of rain and sunshine, cold and heat, day and night, will not cease. While it does remain in its fruitful and organic form, a habitable earth, continuing its uninterrupted circuit through space, "time" can not end. It is only when the race of man is all gathered off the shores of a time-world to meet the realities of the world to come, and the earth flees from before the face of the great Judge upon his throne, and there is no place to be found for this temporal sphere, that "time shall be no longer."
Mr. Russell advises us that there is yet a thousand years of millennial peace and universal blessing to Adam's fallen race before the end. Let not the reader hastily conclude that the author of this volume proposes to set any time for the culmination and consummation of all earthly events, as many others (including Pastor Russell) have done. It is quite enough for finite man that he become informed as to the fact of the end of time, and make preparation for eternity.
"Lo, wisdom crieth in the streets,
In solemn tones of warning;
Amid the concourse loud repeats,
'The end of time is coming.'" CHAPTER II
THE LAST TIME
Pastor Russell and others are looking for another dispensation, or age to come; in fact, he says we are now in its beginning. I quote from Millennial Dawn, Vol. 3, p.129.
The "kingdoms of this world," even while being crushed by the Kingdom of God, will be quite ignorant of the real cause of their downfall,—until, in the close of this "day of wrath," the eyes of their understanding shall open, so that they will see that a new dispensation has dawned, and learn that Immanuel has taken to himself his great power, and has begun his glorious and righteous reign. (Bold face are mine.)
In his works, Russell adduces Eph. 2:7 in support of this age-to-come theory. The scripture reads thus: "That in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus." At a mere glance this may have some appearance of referring to a future millennial reign of universal peace and blessing to all the families of the earth, but it is a wrong interpretation of the Divine Word to attempt to apply this text to some future probation when Christ is going to show such exceeding riches of grace or favor, in revelation and kingdom power on this earth. In this text the phrase "ages to come" can apply only to the present age, or dispensation of time, with its gospel privileges, and to the world to come, which is a never-ending one. The "riches of grace" are to be shown to us, not to a resurrected race of unredeemed sinners. Mr. Russell would have the world believe that we are now just entering a "new dispensation," and that the Lord is about to show the "riches of grace" to all men, including the heathen, as they are resurrected from their graves.
Let us see if the "ages to come" are not now upon us, and have been since the first advent of Christ into the world.
Remembering that it was the "riches of his grace" he was to show, we turn to Col. 1:26, 27—"The mystery which hath been hid from ages and from generations, but now is made manifest to his saints: to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory." Seeing that we have been partakers of the riches of his grace and glory throughout this dispensation, and that there is no hint here that the wicked dead are to have an opportunity to obtain salvation in an age to come, under a specially arranged "plan," and that it was we to whom these riches were to be "shown," we do not base our hopes in a future age, to get right with God, but in the present age—in God's now, and not in Millennial Dawn's hereafter. The condition and final estate of the heathen, as well as of all other men, will be properly considered in another chapter.
We are living in the last age of time. There will indeed be an age, or world to come, which will never end, but the age to come will not be the dawning of a new epoch and the perpetuation of this present earth, but it will be elsewhere, in another clime, where Christ "has gone to prepare," "in heaven." More than eighteen centuries ago John wrote that it was then the "last time."
"Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time" (1 John 2:18).
The Greek word that in this text is translated time is in other texts translated hour sixty-six times; time, ten times; high time, once; season, three times; instant, once. Following is the definition as given in Green's Lexicon: "A limited portion of time marked out by part of a settled routine or train of circumstances; a season of the year; time of day; an hour; in New Testament, an eventful season; due time; a destined period, hour; a short period; a point of time." Here are a few instances of its use: "His servant was healed in that hour" (Matt. 8:13); "whole from that hour" (Matt. 9:22); "in that hour what ye shall speak" (Matt. 10:19); "but of that day and hour" (Matt. 24:36); "Little children, it is the last time" (1 John 2:18). Thus, we see that it refers often to a point of time, to an eventful season. "Healed in that hour" does not imply that the sick were a whole hour (sixty minutes) receiving the healing, but that at the exact point or instant corresponding to the time Christ rebuked, or spoke away, the disease, they were made whole. The idea is that the word signifies a particular division of the day; therefore the language of the inspired apostle indicates that we are now living in the last division of the "day" of the world, because he said, "It is the last time." If we accept Green's definition, "an eventful period," then this present dispensation, or age, (since the days of John), is the last "eventful period" this world will ever see; hence all these far-fetched and finely spun fabrications about such a notable age to come, in which there are to be "eventful" things happening, is only a fanciful dream.
Having examined the testimony of the apostle John with respect to this "time," let us hear the words of Paul to the Hebrews: "For then must he often have suffered since the foundation of the world [kosmos]: but now once in the end of the world [aionon] hath he appeared to put away sin by the sacrifice of himself" (Heb. 9:26). "End of the ages"; "completion of the ages," Emphatic Diaglott. "End [or consumption, margin] of the ages," American Standard Version. Kosmos—earth, material world. Aionon—properly, an age, or epoch. Several ages have come and gone since the foundation of the world; in the end, or completion, of these ages, Christ appeared—came—to put away sin by the sacrifice of himself. This being true, there will be no other "time" after this—we are now living in the "consumation of the ages," or end of the world.
In addition to the foregoing, we cite the apostle Paul's words to the Corinthians: "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come" (1 Cor. 10:11). "The ends of the ages," American Standard Version and Emphatic Diaglott. Then, the ends of the ages meet, and are come upon us in this gospel dispensation. It is truly the last hour—the last epoch or division of time.
CHAPTER III
THE DAY OF SALVATION
"And working together with him we entreat also that ye receive not the grace of God in vain (for he saith, At an acceptable time I hearkened unto thee, and in a day of salvation did I succor thee: behold, now is the acceptable time; behold now is the day of salvation)" (2 Cor. 6:1, 2, A. S. V.).
Paul here quotes from Isa. 49:8, and applies it directly to this gospel age as being God's time to receive and to save both Jews and Gentiles—all nations who will hear and believe the gospel. The fact that Paul quotes and applies the passage to the people in his day, settles the question fully. The grace of God had been manifested, and all men were now being warned not to receive it in vain, that is, not to neglect to embrace its offer of mercy. Though Paul does not here state in so many words that there will be no future probation for salvation, yet he does affirm that now is the acceptable time; and hence there can be no just reason for deferring or neglecting to become partakers of its blessings.
It must be borne in mind that the declaration is brimful of meaning. Today is the day of salvation. The "day" referred to applies to, and covers, the entire period between Christ's first coming and the end of the world. Jesus tasted death for every man, and so all who will may get saved now. Shortly after his resurrection the Lord appeared to his disciples and gave them the command to go into all the world—habitable earth—and preach the gospel to all nations (Matt. 28:18-20; Mark 16:15-18).
We need no stronger proof that all nations of the world may now have full access to the saving grace of God according as they shall hear the gospel. Christ, while on earth, invited all the weary, weak, and heavy-ladened to come to him for rest (Matt. 11:28-30), and the invitation is still extended. The ransom price, covering the cost of the redemption of all Adam's fallen race, has been paid, and whosoever will may come. And this is not all: we are exhorted to give the more earnest heed to the things which we now hear, lest at any time they slip away; and the warning accompanying this exhortation appeals to us in the form of the solemn question, "How shall we escape, if we neglect so great salvation?" (Heb. 2:1-4). Will any person escape who neglects to obey the gospel in this "acceptable time"? Ah, no, my friend; we are told that "they shall not escape" (1 Thess. 5:3).
Referring to this gospel era, Mr. Russell says:
Opportunity to become members of the New Creation and to participate in its possibilities, privileges, blessings, and glories, was not thrown open to the world of mankind in general, but merely to a "called class."—Vol. VI, p, 85.
In Vol. I, p, 195, he says, "All are not called." He makes the assumption on the ground that the Lord's servants are meeting "only a few" of earth's millions. Listen to his comment on the efforts of evangelical bodies toward the conversion of the heathen.
Though they [i.e., evangelical Christians] profess to believe that the ignorant will be saved on account of their ignorance, they continue to send missionaries to the heathen at the cost of thousands of valuable lives and millions of money.
If they all, or even half of them, would be saved through ignorance, it is doing them a positive injury to send missionaries to teach them of Christ; for only about one in a thousand believes, when the missionaries do go to them.-Millennial Dawn, Vol. I, p. 102.
Thus the millenarian mocks at the righteous efforts of evangelical institutions to get the gospel to the heathen; for, according to his doctrine, they are all to have another chance, under more favorable conditions, during his millennium, when Satan is to be bound, and Adamic sin and death are to be blotted out. But after scanning all six volumes of his "Bible Studies" I found that if all other professed Christians were to follow his example still fewer heathen, or anybody else, would ever find the "pearl of great price." He has much to say about the Lord's "little flock," but I am fully persuaded that this "little flock," "the bride, the Lamb's wife," of "called out" ones, are far from being the results of his evangelistic campaigns, for he seems to have no message whatever for a sin-stricken and disease-smitten race, until his millennium shall "dawn," and then they will have an "opportunity." I wonder what he would have done for an audience if somebody had not gone into the world and preached the gospel. His message is only to the "little flock" (Russellites, according to his doctrine). He claims that those who believe his prophecies are the "elect," and the participants in the "high calling," while all others of the present time, because of their ignorance(?) and blindness, either wholly or in part, are going to miss the goal for which they are striving.
Here is some of Pastor Russell's gospel (?):
While it is still true that "darkness covers the earth and gross darkness the people," the world is not always to remain in this condition. We [that is, he and his followers] are assured that "the morning cometh." (Isa. 21:12). As now God causes the natural sun to shine upon the just and the unjust, so the Sun of Righteousness will, in the millennial day, shine for the benefit of all the world, and "bring to light the hidden things of darkness." (1 Cor. 4:5.) It will dispel the noxious vapors of evil, and bring life, health, peace and joy.—Vol. I. p. 21.
Russell paints a beautiful millennial pen-picture, which to some may look fascinating; but the thunder tones of eternal judgment and the rolling flames of God's awful wrath will change the aspect of the scene before his prophecy shall reach its fulfilment.
Since I am writing on the subject of God's "day of salvation," I shall refer again to the Pastor's remarks on this point.
Again, he says:
To our understanding the general call to this joint-heirship with our Redeemer as members of the New Creation of God, ceased in 1881. . No necessity has existed for any general call since 1881.-Vol. VI, p. 95.
Of course, he further informs us that "they are admitted on application" since then; for, according to his guessing, some "twenty or thirty thousand" will backslide and lose their crowns, and so the more recent applicants, who have been "admitted" on probation, will not be disappointed. These and many others, are the meandering dreams of the pastor. His "day of salvation" is over. The "high calling" ceased years ago, and the rest of us are found to be "false apostles." But unless we had studied Russell's Millennial Dawn, we should never have known the "day" had "closed."
As a matter of fact, "day of salvation" implies "day of God's saving grace," without which none can be saved. If there has been no "call" to salvation that is, no "high call," since 1881, then the evangelical phase of the church of God ceased as many years ago, and the thousands who have been born into the kingdom since then may not receive their crown; for only an "exact," "fixed," and "predestinated" few are "chosen," and heavenly crowns are scarce. Not a single person too many can be admitted, for this would spoil Elder Russell's theory. But the Book of heaven assures us that "now is the day of salvation, now is the acceptable time"; and no hint is made about the danger of having more souls in the heavenly mansions than there will be room to accommodate. The inspired apostle has given us the thrilling words, "God is no respecter of persons: but in every nation he that feareth him, and worketh righteousness, is accepted with him."
This holds good until the day of salvation closes, after which hour no others can be saved.
Since now is God's time to save, now should be man's time to accept salvation. Those who refuse, Russell admits, will miss their opportunity of being a part of the Bride, the "kingdom class" and of sharing in the "high calling." But we shall show that there is only one "calling," and that this "calling" is made on this side of the grave.
CHAPTER IV
WILL DEATH END ALL?
For the sake of our eternal interests, we should all know whether an opportunity of getting saved will be offered to man after death. Following is Pastor Russell's opinion:
The prevailing opinion is that death ends all probation; but there is no scripture which so teaches.'"—The Divine Plan of the Ages, p. 105.
Of course, he thinks the "ignorant" masses who have died without Christ must have another chance; but he does not stop with a plea for the Christless heathen; he wants the wicked emperor Nero, who persecuted the saints to the death (see Fox's Book of Martyrs), to have another chance. (Series VI, pp. 717, 718).
If death does not end probation, then certainly men will have another chance to obtain salvation; but nowhere between the lids of the Holy Bible can we find a single passage that states in so many words that death does not end the probation of man, or that he will have another chance. The Word of God declares that "it is appointed unto men once to die, but after this [that is, after death], the judgment" (Heb. 9:27). In the foregoing text the word "judgment" implies anything but a new opportunity to obtain eternal life. Judgment is for the purpose of dealing with the human race according to what they have done, not for what they may do during the millennium. Such is the idea of the judgment in every text in the New Testament where the subject is mentioned. Mr. Russell frequently calls this the gospel age.
Throughout his Studies in the Scriptures he implies that the ushering in of the millennium closes this "gospel age," and that the "call" to become "new creatures" ceased in 1881; that the kingdom of God was set up in power in 1878, and that an undefined "law" which he terms "the new covenant" will be in force during the millennial age; that instead of Christ calling men to follow him he will "command" the nations and rule them with a "rod of iron" (Series VI, p. 93, et al.). If the gospel age has closed, how can men get saved? The apostle informs us that 'the gospel of christ is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.' (Rom. 1:16, 17); and it is foolish to suppose that the opportunity to be saved could possibly extend beyond the limits of the gospel age; for when the gospel ceases, its era closes simultaneously, as a natural consequence. Thus seen, Russell's is a millennium without a gospel and hence an age without a means of salvation.
In Luke 16:19-31 we have a plain description of the realities of the future just behind the veil that obscures the "great beyond" from mortal vision. Whatever this narrative may be called, the Lord has told us that two different earthly characters lived and died, and plainly gives their respective states after death. In order to evade the truth, Elder Russell has either patterned after some one else's invention or sought out for himself an "explanation" of this "exaggerated hyperbolical parable," as he calls it. He tells us that the rich man represents the Jews, especially two tribes, and that Lazarus stands for the Gentiles.
Of course, Dives could represent only two tribes of the Jews, for he had five brethren (the other ten tribes), which were left behind. But Mr. Russell's dilemma is this: Neither he nor any one else can tell us where the "ten lost tribes" are. If two tribes are "lost" in "Hades," which he says is among the nations of the world, then where are the rich man's brethren? If the rich man was a Jew, and represented two tribes, then since his five brethren were back at his father's house, we should be able to locate them. But I suppose that it would require one from the glory-world to find them—they are all "lost" among the nations. But Mr. Russell informs us that the Jews are going to return to Jerusalem and Palestine right away, as God's favor is now returning to them (see Series 2, pp 217, 218), and that they are to gain national independence (Series 2, p. 93).
But how the Pastor is going to harmonize his theory of the rich man and Lazarus with his prophecy concerning the Jews, I can not comprehend. Abraham told Dives in hell that between them was a "great gulf fixed," so that none could pass either way; yet Mr. Russell insists that the rich man is going to make his escape soon. (We shall deal with this phase of the subject in another chapter.) The fact is that by this narrative the Savior means to teach fallen humanity that if a man dies unprepared he can not, after death, escape punishment. There will be no probation beyond the grave. So far as destiny is concerned, the Bible most emphatically declares that "it is appointed unto man once to die, but after this the judgment."
The thief, in his dying hour, felt that he must find favor with Christ, and that the short time that he hung on the cross would end his probation.
Following are some extracts taken from Dying Testimonies of Saved and Unsaved, by Mr. S. B. Shaw.
An unsaved young man in Vermont died raving with these words on his lips: "I'm going to hell; I'm lost, lost, lost! I can't die so! I can't, I can't! Mother 'tis awful to go to hell this way!" (p. 296). Another cried with an awful wail, "Too late, too late, too late!" as he died and went into eternity (p. 267). A young lady in Georgia, on her death-bed, gave this testimony of warning, and of her soul's agony: "Do not follow my ungodly example; do not do as I have done; do not enjoy or indulge in the hellish pleasures of this world. Oh, if I had heeded the warnings of my friend L—, who lived a holy and devoted life! Then she said: "Oh, the devil is coming to drag my soul down to hell! Don't live in pleasure and be found wanting, but live in Christ complete and wanting nothing. I am lost, lost forever! Oh, lost, lost, lost!" (p. 261).
"A missionary of New York City relates the sad experience of a dying woman, the wife of a wealthy man, who, when told by her physician that she could not live an hour longer, exclaimed with great consternation, 'If I can not live an hour longer, I am lost. I have sold my soul for dress! Pray for me, oh, pray for me! All who can pray, do pray!" Uttering these words, the damp of death came over her and her voice was silenced forever" (p. 227).
The last words of Edward Gibbon, the noted infidel writer, were: "All is now lost; finally, irrecoverably lost.
All is dark and doubtful" (p. 215). Edward Gibbon wrote The Decline and Fall of the Roman Empire, consisting of six volumes, a masterly production in English literature. He gained worldly honor and fame, but lost his soul.
One man in his last moments looked his wife in the face and exclaimed, "O Martha, Martha, you have sealed my everlasting damnation!" and died (p. 206).
One more testimony will suffice for this chapter. In Michigan was a man who had hated the cause of Christ and spurned the mercies of God. As he was nearing the shores of eternity, his wife tried to console him with the words, "Be not afraid." "With a look of despair, he said, 'I see a great high wall rising around me, and am finding out at last, when it is too late, that it is easier to get into hell than it will be to get out,' and in a few moments his spirit had departed from this world to receive its reward" (p. 74).
There are, perhaps, those who do not wish to rely upon the testimonies of the dying; but it is a stupendous fact that the soul is on probation here and that death seals its doom. It is possible that a person may remain in doubt or deception up until the hour of death, but in the Bible there is little or no evidence to support this idea; and it is highly probable that the veil which hangs "just at the end of the way," obscuring the eternal future to mortal vision, has been lifted in thousands of instances, and that people saw and knew their future state. Of all classes, dying persons are the least apt to utter falsehoods; so we insist that death ends probation.
I know of no instance on record of a wicked person's dying with bright and pleasant smiles on his face, and with words of millennial hopes on his lips. O soul, beware!
"Time moves on with solemn footsteps, As it nears the final shore; Fast the sun of earth is sinking, Soon our world shall be no more. The sixth trumpet now is sounding, To prepare the holy bride— Many on the golden altar, 'Purified, made white and tried.'
"Lo! the angel now is standing On the sea and on the land; How his voice the air is rending, As to God he lifts his hand! What an awful, awful message! Help us, Lord, this truth to see: When the seventh trumpet thunders, Then shall time no longer be.
"While false prophets are confiding In a foolish, erring dream Of millennial enjoyments, They neglect the cleansing stream. O poor sinner, don't believe them, There will be no age to come; If in life you find not Jesus, Death will seal your awful doom."
DEATH AND THE FUTURE STATE
What Is the Soul?
In Gen. 2:7 we read: "And Jehovah God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."
We shall first hear Mr. Russell on this subject. In his Studies in the Scriptures, Vol. V, p. 308, he says:
The Scriptures recognize man as composed of two elements, body and spirit. These two produce soul, sentient being, intelligence, the man himself, the being, or soul. The term "body" applies merely to the physical organism. . . . The spirit of life is not the man; although there could be no manhood without the spirit of life. The word "spirit" is, in the Old Testemant Scriptures, from the Hebrew word ruach. Its signification primarily is breath; and hence we have the expression "breath of life," or "spirit of life," because the spark of life once started is supported by breathing.
Again he says:
Man's superiority over the beast, according to the account given in Genesis, consists not in his having a different kind of breath or spirit, but in his having a higher form, a superior body, a finer organism.—Studies in the Scriptures, Vol. V, p. 310.
Other citations could be made from his Studies, but they are not necessary here. Elsewhere he calls the spirit, "mind"; "a principle or power, like electricity"; he says "it has no thought, no feeling." Vol. V, p. 341, etc.
But so soon as the spark of life is gone, soul or being has ceased, and all power to think, feel and propagate has ceased.—Ibid., p. 342.
Admitting that the Hebrew word for "spirit" is ruach and that it is sometimes translated "wind" and "breath" does not prove what Russell tries to prove; namely, that man does not possess an "inner" hidden intelligence, a spirit being, an "inward man," possessed of all the faculties of a real man.
At Athens Paul's "spirit was stirred in him, when he saw the city wholly given to idolatry." Do the beasts ever get "stirred" about such things? I wonder if Russell's "spirit" is much "stirred" about the present condition of the heathen? Paul's was. None of Russell's messages are addressed to the heathen; anyway, his works could do them no good for they do not point out to sinners the conditions to get saved. Not a single chapter, or portion of one, in all six of the "series" is addressed to or contains definite instructions to the unsaved millions of earth, yet he has millions of copies circulated in several different languages. His writings are, so far as I have seen, wholly unevangelical. He has labored hard, and continues to labor hard, to put out the flames of hell, instead of trying to get the people saved and delivered from its eternal doom.
If the "spirit of man" is an unintelligent, unthinking principle, merely breath, or wind, how is it that it got stirred in Paul because of idolatrous Athens? Mere breath could have no such feelings. That man breathes the same kind of air as the beasts breathe we all know; but that he does not breathe a higher something we emphatically deny. "But there is a spirit in man: and the inspiration of the Almighty giveth them understanding" (Job 32: 8). In the American Standard Version we read "breath of the Almighty" instead of "inspiration of the Almighty."
Does God breathe the air to live? If not, then there is in man a "breath," or "spirit," that is capable of having affinity with the "breath" of Almighty God. To say that this spirit is only a "principle," with no power of "thought," etc., is folly. "But though our outward man perish, yet the inward man is renewed day by day" (2 Cor. 4:16). It is the height of foolishness to talk of renewing a man's "breath" while his body is decaying. Then, too, it would be an exaggeration to call the mere "breath," or "spark of life," an "inward man." The Bible contains no such inconsistencies.
What Is Death?
"And it came to pass, as her soul was departing (for she [Rachel] died)" (Gen. 35:18). "The body without the spirit is dead" (Jas.2:26). According to these two texts, death, i.e., physical death, takes place when the soul departs, or when the spirit leaves the body.
Mr. Russell says:
As the natural sleep, if sound, implies total unconsciousness, so with death, the figurative sleep;—it is a period of absolute unconsciousness—more than that, it is a period of absolute non-existence, except as preserved in the Father's purpose and power.—Series V, p. 329.
Elsewhere (p. 341) Pastor Russell asks:
Does the breath or spirit of life die? Surely not; it never had sentient being, it is a principle or power, like electricity; it has no thought, no feeling; it could not die. Does the body die? We answer, No...What, then, dies? We answer that it is the soul that dies—the sentient being ceases.
Elder Russell says that death is a state of "absolute unconsciousness," and more, a state of "absolute non-existence." It is the "soul" that dies, he says. He proceeds to argue that the "soul" is the sentient being, existing only when the "spirit" or "breath" of life animates the body. Thus seen, there can be no soul after the breath leaves a man. If this theory be correct, it ought to be found in harmony with the Bible. Let us notice just a few texts. "Fear not them which kill the body, but are not able to kill the soul" (Matt. 11:28). In this text the Lord warns his disciples of a future punishment, if they should fall away. Soul and body here are distinguishable. Russell, as we have already noticed, says it is the soul that dies, not the body. He differs diametrically from Christ who says it is the body that can be killed (and certainly if killed, it dies), and that the soul can not be killed. If the soul dies when the body becomes inanimate by murder or otherwise, then it is killed as truthfully as is the body. Then again, according to this doctrine there is no harmony; and the Savior should have said, "But fear him who is able to destroy both spirit or breath or mind and body in hell." But he did not, hence "soul" in this text is; first, a part of man that can not be killed—does not die when the body dies; and secondly, is therefore the conscious entity of man, after death. This fact we shall proceed to show.
What is death? It is the separation of "body and spirit," or "soul and body." That in many instances the word translated "soul" refers to the being of man as he exists here we know but to confine it to this limited meaning does violence to the Scriptures, and leaves man as a beast, in composition or organism, without an "inward man," the image or likeness of his Maker.
Stephen said in his dying moments, "Lord Jesus receive my spirit." Just previously he had testified to seeing heaven opened and Jesus standing on the right hand of God. The physical eyes of man can not and do not witness such scenes. Visions of spirit beings and heavenly things are actually seen only with the soul, or "inward man"; and then usually in the dying hour. We have witnessed the death of some persons who, just as they were about to lose earthly consciousness, have in rapture made such exclamations as the following: "See, the angels have come for me"; "I see heaven, and it is the most beautiful place"; "There is mother"; "I see Jesus, and I am going with him." Angels have been seen in many a sickroom, and in the "night visions."
"It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord. I knew a man in Christ above fourteen years ago, (whether in the body, I can not tell; or whether out of the body, I can not tell: God knoweth;) such an one caught up to the third heaven. And I know such a man, (whether in the body, or out of the body, I can not tell: God knoweth;) how that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter" (2 Cor. 12:1-4). Here Paul speaks about a man being "caught up to the third heaven," which he identifies with "paradise." He does not say that this man he "knew" was he himself, but most likely it was, as he is writing about his own visions and revelations from the Lord.
He does not say that this vision or revelation was seen at any definite plaee, nor does he give any other data, exept that he "knew a man," and that this event occurred "about fourteen years ago." The Corinthian epistle was written about A. D. 60. Counting back fourteen years we find that Paul was at Lystra, and that he was stoned there that very year, and dragged out of the city for dead (see Aets 14). Howbeit, as the disciples stood round about him (doubtless praying) he rose up. From these statements we conelude that it is highly probable that Paul himself was the man he "knew," who had been "caught up to paradise," and that this "eatehing up" happened at the time he was stoned and thought by the Jews to be dead. There is one thing the apostle was uneertain about, and that was whether he was "in the body" or "out of" it. Therefore he was not a Saddueee nor a soul-sleeper; for neither of them believes that man has a spirit being, a conscious, living entity, within the body. Paul implies his belief in the possibility of a man's being "eaught up to heaven," or "paradise," when he leaves the body, and that his spiritual vision is as good in paradise, or heaven, after he leaves the body, as before.
If a man knows nothing—can not think or feel or sec; if he ceases to be—goes into a state of "absolute non-existenee" at death; then why did not Paul tell us that the man who saw visions and revelations was in the body, and not leave us open to accept the probable fact that he was really dead for a space, as the narrative may imply? Mr. Russell tells us that Paul's "unspeakable" and "unlawful" utterances were visions and revelations of the millennium.
The Pastor has wonderful penetrating powers in his prophetical visions; he sees "millennium" in everything, whether Saint Paul or anybody else does or not.
But the apostle's revelations from the Lord seem to be opposite to those of Pastor Russell's; for Paul speaks of death on this wise. "Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: (for we walk by faith, not by sight:) we are confident, I say, and willing rather to be absent from the body, and to be present with the Lord" (2 Cor. 5:6-8). Again, "For to me to live is Christ, and to die is gain. But if to live in the flesh,—if this shall bring fruit from my work, then what I shall choose I know not. But I am in a strait betwixt the two, having the desire to depart and be with Christ; for it is very far better: yet to abide in the flesh is more needful for your sake" (Phil. 1:21-24).
After quoting the above passage from the Emphatic Diaglott, also the footnote by the translator, Elder Russell comments as follows: in re-turn signifies again.
Hence, if rendered de-part, we would be obliged to add the thought re-depart or depart again. And this would spoil the matter as related to St. Paul; for he had never been with Christ in glory, and, hence, could not "depart again" to be there with Christ. But when we translate analusal "re-turning," and apply it to our Lord, every difficulty seems to be removed.—Studies in the Scriptures, Series VI, p. 671.
Thus we see to what means and reasoning Mr. Russell will resort in order to do away with the idea that man possesses a conscious inner being that lives after the body dies. He assumes more than the translators of the Revised Version. They rendered the word "analusai" "depart," for the reason that they desired to preserve the sense, and not to bolster up a no-soul heresy. The context shows that Paul had in mind the thought of dying—not the coming of the Lord. He plainly says, "To live is Christ, and to die is gain." Then he speaks of "living in the flesh," a statement that carries with it the thought that a man could live out of the flesh as well as in it. But Paul does not stop here. "I have a desire to depart and be with Christ; for it is very far better: yet to abide in the flesh is more needful for your sake." Think a moment how far-fetched is Pastor Russell's argument. That any one would attempt to convert this plain statement of Paul's into such an absurdity seems almost incredible. But the fabricated no-soul doctrine was in such imminent danger of destruction that something had to be fixed up. What would a man "gain" at death if he became non-existent for perhaps thousands of years, as it would have been with Paul? At best, the "gain" could not have been realized until the resurrection, and so he might as well not have discussed his "gain" in dying, but have referred to it under the topic of the resurrection.
Furthermore, if a man goes into "oblivion," or "non-existence," he hardly goes to be "with Christ"; neither is it "very far better" to go into a state of "absolute nonexistence" than it is to "live in the flesh" according to the Word of God.
But we shall look at the Greek word analusai, which Elder Russell wants to read return and then tries to apply it to the Lord's coming instead of to Paul's departing. In Green's Greek Lexicon we have the following: "Analusis, dissolution; departure, death, 2 Tim. 4:6: from analusai, to loose, dissolve; to loose in order to departure, depart, Luke 12:36; from life, Phil. 1:23. The reader will remember that Elder Russell tried to prop up his heresy by saying that ana in analusai meant "to turn back again, having the same meaning as re in return; but I have looked up its meaning and insert it here. "Ana, used in the New Testament only in certain forms. Ana meros, in turn; ana meson, through the midst; . . . In composition, step by step, up, back, again." Lusis in the Greek means "a loosing; in New Testament a release from the marriage bond, a divorce." From the foregoing it is easily seen that analusai may properly be rendered a "departure," for death is a "dissolution," a "loosing"; and the apostle has used it in this sense in both instances when he referred to death (Phil. 1:23; 2 Tim. 4:6). In this latter text he wrote, "The time of my departure [analusis] is at hand." Here we know he signified his death; and it would not make sense to read "return" into the text.
Thus another of Mr. Russell's crooked props fall to the ground.
Is the question answered, "What is death"? We shall hear Peter on the subject. "And I think it right, as long as I am in this tabernacle, to stir you up by putting you in remembrance; knowing that the putting off of my tabernacle cometh swiftly, even as our Lord Jesus Christ signified unto me. Yea, I will give diligence that at every time ye may be able after my decease [or departure, margin], to call these things to remembrance" (2 Pet. 1:13-15). The Greek word here rendered "decease" occurs only three times in the New Testament: "decease" Luke 9:31 and 2 Pet. 1:15; "departing," Heb. 11:22—"By faith Joseph, when his end was nigh, made mention of the DEPARTURE of the children of Israel [i.e., their going out of Egypt]; and gave commandment concerning his bones." The original word is exodos, and may properly be translated "departure." We all know that the second book of the Bible is called Exodus, and that the word signifies a departure, "a going out." It is in this sense that Peter makes use of the word.
The Hebrews had an exodus; they went out of or departed from Egypt, but they did not become extinct or "non-existent." Before their exodus they lived in Egypt; after their "exodus" they continued to live, out of Egypt, in another country. Man's exodus out of his body, or tabernacle, may indeed leave the body dead, but in no other sense is it death; he continues to live—not "in the body," "but out of the body." This is death, physical death. The body dies away, the spirit flies away—"Man goeth to his everlasting home, and the mourners go about the streets; the dust returneth to the earth as it was, and the spirit returneth unto God who gave it" (Eccl.
12:5,7).
Between Death and the Judgment
We have shown that death is a "loosing," a "dissolution," "a departure," an "exodus" out of the "tabernacle," the body, which, left alone dissolves or deconposes. Next, we shall briefly look into man's future through the penetrating light of God's Word, the only X-ray by which we can see eternal things. The case of the rich man and Lazarus has already been referred to, but we wish to bring these characters more vividly before the mind of the reader. First, let us notice what Elder Russell has to say about them. His folly must become manifest when investigated. He quotes Luke 16:23 as follows: "In hell [hades, oblivion] he lifted up his eyes being in torments." It appears that Mr. Russell enjoys "being in a class by himself," and likes to mark out an entirely new path, regardless of where it will carry him. It is evident that he must in some way make his escape from these plain texts, though it involves him in the grossest sort of absurdities. In translating Hades "oblivion," he has given the Bible student an entirely new rendering. Things which the Pastor can not see with his natural eyes, are all "oblivion." But the ridiculousness of the rich man's lifting up his eyes out of "oblivion," "non-existence" (for this is Russell's definition of death), crying for water to cool his tongue, and asking that Lazarus go to his father's house to do missionary work is certainly apparent to any unbiased mind.
The rich man died; hence, according to Russell, went into a state of "non-existence." In hell—oblivion—he lifted up his eyes being in torments." Thus we have it: a man died—became extinct, non-existent; i.e., ceased to be. He melted away into "oblivion," nothingness, nihilism. He lifted up his eyes out of nothingness being in torments, etc. How a man could suffer in the flames of torment after he ceased to be is entirely beyond the comprehension of ordinary minds. And how there is tormenting flames in "oblivion" is still another problem. If there is torment in oblivion, then Russell's hell is an awful place.
But of course, according to Millennial Dawn the rich man did not die in reality. The flames of torment were so conspicuously in the way that an evasion had to be made, and this is what Russell fixed up.
Having observed Russell's "explanation" of this passage, which he thinks is a "parable," let us see whether it harmonizes with any of the main features of a parable.
In the first place, there is no evidence that it is a "parable." When the Savior spoke his parables, he introduced them as such. To illustrate: "And he spake many things unto them in parables, saying, Behold, a sower went forth to sow" (Matt. 13:3); again, "Another parable put he forth" (v. 24, 31, 33). Sometimes he introduced his parables with "Again, the kingdom is likened unto" (see Matt. 13:44, 45, 47; 18:23; 20:1; and other instances). There is an occasional departure from this established rule, but in all cases the parables have a striking analogous character in the main particulars. This we shall show does not hold good in Millennial Dawn's exegesis of the rich man and Lazarus. Grant that it is a parable: This admission does not make it fit Russell's theory by many odds. Hades, he says is "oblivion." In "oblivion," or in Sheol or Hades, he tells us, there is "no thought, no work, nor device," and cites texts which can apply to the dead only in respect to their relations with this world, which all men know to be in harmony with facts. If Sheol, Hades, is "oblivion," and there is no knowledge nor device, nor thought, no scheme, no work, nor yet feeling or "existence" there, then the Jewish nation is not now in Hades, for they are not "extinct," deprived of knowledge or thought, or working, or devising. Again, in Hades the rich man lifted up his eyes and saw Abraham afar off and Lazarus in his bosom. A great fixed gulf lay between them. If the Jews are scattered amongst the nations, which we all admit, where is the "gulf" and what is it? Russell tells us that Abraham represents God. I ask: Are the Gentile nation in the bosom of God? If so, the Jews are too, for they are all mixed up together.
Again so far as "torment" is concerned the Jews are not suffering conspicuously more than other people; manifestly, there is not the difference we find represented in the Savior's story of the two characters—Lazarus "comforted" and Dives "tormented." In what respect could it be said that the nations of the world are "comforted"? During the gospel era the Jews have had the same opportunities in the gospel as other nations have. Furthermore, Lazarus died a "pauper" a "beggar." Have the Gentiles been dead all this time? If so, dead to what? Has there been any transportation of the Gentiles into a foreign "paradise" separate and distinct from the Jews? No. The Gentiles are no more extinct than the Jews, and vice versa. All are mixed up together.
The rich man had five brethren. Who were they? Elder Russell seems to think that the rich man represents two tribes, and the other ten tribes are represented by the "five brethren." We all are acquainted with the fact that there are what is known as the "ten lost tribes." So these expositors have it backwards. It is the ten tribes that are, according to history, "lost" in Russell's Hades—"oblivion." I wonder if they will be found during Millennial Dawn? How can this be: two tribes in "hell," and the other ten tribes back at their "father's house," and yet all the Jews in the world, so far as the world or the Jews themselves know, are scattered here and there, about one-half of them being in Russia? Moreover Millennial Dawnism teaches that all the Jews represented by the "rich man" in Hades are going to be extricated from this place of torment and return to their former estate.
Again this theory contradicts the story, for Christ left Dives in hell without any hope of redemption whatsoever. There is not the slightest intimation in Luke 16:19-31 that the rich man and Lazarus will ever have a reunion, or that Dives will ever bless the world. No hope of redemption is held out to the "rich" beggar in hell. He has crossed the line of worlds now, and probation with him is over. Thus we see that Mr. Russell's application is wrong. In not a single feature does it harmonize with the facts in the case. And since, as he has said, this passage "can only be understood from the one standpoint," and gives his exegesis as I have quoted; and since, as we have seen, there are not the least signs of analogy between the "parable" and his application, we must refuse to accept his theory on the ground that it is out of harmony with good common sense, as well as with the Scriptures. I conclude, therefore, that whether it is a parable or not, the Savior has furnished us with this bit of history of life, death, and future state. This is a perfectly reasonable deduction. The prime object of this narrative is to show that there will be no probation after death.
Men have been dying all around us since death came into the world. They are now dying at the rate of about one hundred thousand every day. One of the most important questions confronting the human family is, What about man's future? All, regardless of their religious belief, would like to know. While there are many Scripture texts bearing directly or indirectly upon the subject, yet the matter is manifestly clearer with the addition of this story of real life given in Luke 16.
Here the question is fully answered. No symbolism, no parabolism, no analogy; just a history of how two men lived and died, and what became of them, that's all.
The world has been looking for material with which to put out hell, and Satan has joined in the search. The hater of God, the fighter of holiness, the rebellious-hearted, the neglecter of salvation; the man that has spurned the mercy of God, refused the pleadings and wooings of the Holy Spirit, and despised the goodness and forbearance of God—all would like to think there is to be no hell, no future punishment. No-hellism is a strange doctrine.
But Where Are the Dead?
"And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held; and they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given to every one of them; and it was said, unto them, that they should rest yet for a little season, until their fellow-servants also and their brethren, that should be killed as they were, should be fulfilled" (Rev. 6:9-11).
Although The Revelation is a book of symbols, these are employed only when appropriate. These souls of the slain could not be symbols of anything, neither could there have been found anything to symbolize the souls of men, and so these appear under their own title as the " souls of them that were slain." These then were disembodied spirits that John saw.
"Under the altar" implies inactivity, so far as relates to earthly services, just as "on the altar" implies spiritual activity in the kingdom of God. The vision covers a period of time after the bloody persecution of the church had begun, but not beyond; for these souls were told to "rest yet for a little season until their fellow-servants and their brethren that should be killed as they were, should be fulfilled." We can hardly imagine that if, when man dies, he becomes extinct, "non-existent," John would describe him as he does. If, however, we accept the plain words of Jesus Christ when he said that we need not fear man, who "can not kill the soul," we shall have no further difficulty about accepting the doctrine that the souls of men live after their bodies are slain. We have seen that "rest" is their portion while waiting for the avenging of their blood; and this agrees with the Scripture, "Blessed are the dead which die in the Lord . . . they may rest from their labors; and their works do follow them" (Rev. 14:13). The righteous dead do "rest from their labors," but their resting does not imply oblivion. A person may "rest" without being blotted out.
Thus we see that at death the righteous go into "Abraham's bosom," "paradise," or (third) "heaven," "under [or at the foot of] the altar," where they are "comforted," where, at "rest from their [past] labors," they wait for their final rewards. The wicked go to (lower) hades, translated "hell," which, as we have seen, is a place of "torment," and their doom is accordingly sealed, and in this place their cries and prayers are fruitless.
SHEOL—HADES—HELL
As already observed, Russell translates Sheol (Hebrew) and Hades (Greek) "oblivion." It is not necessary to attempt an exhaustive examination of all the passages in the Old and New Testaments where Sheol and Hades occur, and their respective translations; I shall select only a few of those which are most frequently used by materialist in support of their heresies.
"Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge nor wisdom, in the grave [Sheol], whither thou goest" (Eccl. 9:10). Millennial Dawn interprets this text (and a few other similar ones) as teaching a state of non-existence.
We have already learned that the Hebrew word Sheol and the Greek word Hades are used mostly in referring to death and the unseen state, and that their meaning is the same. We have also seen that after Lazarus died his missionary work on earth was over; he could not return to warn Dives' "five brethren" against the tormenting flames of hell. We have seen that the "souls of them that had been slain" "rested from their labors" and waited "under the altar." Jesus Christ said, "I must work . . . while it is day: the night cometh when no man can work." To these words agree the Preacher's "Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom in the grave [Sheol], whither thou goest."
If Sheol is here properly rendered grave, there is no difficulty. A dead body can not think or plan or labor. The translators of the Revised Version have preserved the Hebrew Sheol in this text and throughout the Old Testament, and the Greek Hades in the New Testament, for lack of a word which to all minds would justify the translation and convey the true meaning. But Elder Russell says "oblivion" is the more correct rendering. Strange that our translators did not know this.
If Sheol means the home of disembodied spirits then there is still no difficulty, for as respects labor, and devising, and earthly knowledge, there is none in that state. When a man leaves this world, he ceases to labor and to scheme. In the light of reason and of the Bible, and by the authority of heaven, we affirm that to pretend that a man is in a state of "oblivion," or non-entity, after death is the extreme of spiritual blindness.
Thou shalt beat him with the rod, and shalt deliver his soul from hell [Sheol]" (Prov. 23:14). Evidently the thought here is that the proper training of a child will save it from the kind of Sheol—hell—that the rich man got into. There is no training that will preserve a child from death, or the grave; both righteous and wicked must die: so Sheol here signifies a place that the righteous escape—the rich man's "hell."
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