Beliefs about the Afterlife (vi)

"I am he that liveth, and was dead; 

and, behold, I am alive for evermore, Amen; 

and have the keys of hades and of death." 

(Rev. 1: 18)

Christ went into Hades* with the keys of it in his possession, showing his Lordship over the souls there. He did not go merely to the side called "Abraham's Bosom," but also to the side where the unforgiven were tormented in the flames, where Dives was. He went to both sides. 

(*Hades is actually pronounced as "hah'-dace" (or Haw Dace) in Greek though I am in the like habit of many who say "Hay-Dees," for this is how most have learned to pronounce it. It literally means the unseen, and thus the unseen realm of the spirits of the dead. Of course, in Greek mythology Hades was the name of the god of the underworld) 

In this chapter I will begin to cover these points in this order:

1) The place called Hades described

2) Biblical Cosmology

3) Christ Descent Into Hades

4) Conquering of Hades by Christ and the Church

5) Believers Moved From Hades to Heaven

6) Unbelievers Sentence Announced and Inmates Addressed in Proclamation

7) No Offers Of Pardon Given (salvation after death)

8) Christ Becomes Lord Of Hades & The Damned

The Place Called Hades 

"And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell (Hades) shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven." (Matt. 16: 18-19)

When we put together what is said in both texts (Rev. 1:18 & Matt. 16: 18-19) concerning the placed called "Hades," we learn several things. First, it is likened to a place with gates, which implies walls, which implies location. Is it then a physical space? Or, is it a place in the realm of spirit and the gates and the keys are spiritual or non physical? Second, the purpose of keys is so that something could be either freed (loosed) or bound (confined as in a prison). Or, we might say, for opening or shutting doors of entry or exit. (See Rev. 3: 7) Third, we have mention of two sets of keys, or possibly three (depending upon whether the keys of Hades are the same set of keys for the keys of Death). We have the 

1) keys of the realm of Hades (and Death) and 

2) the keys of the realm or kingdom (sovereignty) of heaven. 

Sovereignty and authority are inherent ideas in the idea of having possession of these keys. In Greek mythology, Hades was the name of the god of the underworld. In the NT, however, it is always used as the name of a place, not of a person. 

The Lord Jesus Christ is the Lord of Heaven, Earth, and the Underworld. As we will see, the underworld is in scripture called "the lowest parts of the earth," and "prison." As the one with the keys of Hades he is the "Warden" of that place and has deputy wardens guarding the place (angels). Warden means "a person responsible for the supervision of a particular place or thing or for ensuring that regulations associated with it are obeyed."

In Matthew 16:18, Jesus refers to the “gates of Hades (Hell)” (i.e., the gates of death). Interesting is the double use of the word “gates” in the story of Lazarus and Dives where the same word is used of the gate (pulōn) of the rich man's palace where Lazarus lay (Luke 16:20). "Inside the gate" for the rich man, while on earth, was to be in his own palace, fairing well, Lazarus being the lowlife beggar lying on the street outside of his palace gates. However, being "inside the gate" of Hades for the rich man, after death and in spirit, meant that he was now the beggar. These same gates are referred to by Isaiah. "I said, “In the prime of my life I shall go to the gates of Sheol; I am deprived of the remainder of my years.” (Isa. 38: 10)

We need to keep in mind as I have before stated, that Sheol or Hades for the body was the earth, or the grave. I wrote in the preceding chapter - "as Sheol or Hades sometimes intends the grave, so his body went there." That may not be completely accurate as the citations and proofs to follow from one scholar on the issue will perhaps show. That scholar affirms that Sheol never referred to the grave, to the place where the body or ashes are located, but always to the place of departed souls or spirits. That is probably right, although some OT texts speak of Sheol in the context of the grave, which may be because it is the "realm of the dead" for the bodies of the dead, and distinct from the "realm of the dead" for the spirits of the dead. It could be viewed as "circles of hell" (Dante) of a sort. The bodies are in the topsoil of the earth, while the spirits are in the heart of the earth (more on this later). 

So we have the words "unto the dust you will return." (Gen. 3: 19; Eccl. 12:7) Man came forth out of the earth, so far as his body is concerned, and so it returns to the earth. However, when the soul or spirit is focused upon, Sheol or Hades does not refer to the grave. The grave may be a reminder, or symbol, however, of Sheol, the place of departed spirits. Spirits are not buried in the dirt as are bodies. Spirits do not become dust. Rather, a place far below the topsoil where bodies are buried, in the lowest parts of the earth (which would be the center of the earth), is where the spirits go. "Then shall the dust return to the earth as it was," said Solomon, "and the spirit shall return unto God who gave it." (Eccl. 12: 7)

Hades Has Levels & Regions

Further, Hades has a top and a bottom, not being viewed as a flat place. In fact, in the story of the rich man and Lazarus we read where Dives "lifted UP his eyes" to see Lazarus "afar off." Thus, though there be a "great gulf" or chasm between the two sides of Hades, one side is higher than the other. We also learn that it is a large place. So it must be of course to house so many souls. 

We must define Hades by space and dimension, by location, by surrounding conditions, by things present in it and other appurtenances, by its intended purpose and use, by its functions, by its citizens or occupants, etc. So, let us look at these things in more detail.

We have already referred to the Greek word "tartarus" (tartaroo) It is translated as "hell" in the KJV and used only once in the New Testament, but alluded to in others. (II Peter 2: 4; Jude 1: 6; Rev. 9: 11; 20: 2-3) The Greek word is ταρταρόω (pronounced like tartar rah o) but we generally say in English vernacular "Tartarus." It is indeed unfortunate that the KJV uses the word "hell" for three distinct words, they being Hades, Gehenna, and Tartarus. It is the place where the fallen apostate angels are located. It is referred to in these two verses:

"For if God did not spare the angels who sinned, but cast them down to hell and delivered them into chains of darkness, to be reserved for judgment." (II Peter 2: 4)

"And the angels who did not keep their proper domain, but left their own abode, He has reserved in everlasting chains under darkness for the judgment of the great day." (Jude 1: 6)

It is defined as "the lowest place in Hades." That being true, we are further confirmed in our assertion that Hades is three dimensional, having height and width, and has a location. It is a literal place.

We see the language fitting of a "prison" in these verses, in addition to the mention of gates and bars (Job 17: 16), such as chains, darkness, and of awaiting judgement and trial, etc. This is no doubt the same place Peter refers to in I Peter 3: 19 where he speaks of "the spirits in prison" (which we will examine soon). It is a picture of a gloomy dungeon type confinement. Jesus called it "outer darkness" and a place where there is "weeping and gnashing of teeth." (Matt. 25: 30; Etc.) 

Though Dives was in fire (without being consumed) he nevertheless was in darkness. That is paradoxical, for fire emits light. It well could mean that the place is poorly lit, like many dungeons of old. Further, it doesn't take much flame to torment a soul. Further, Dives was a departed spirit, and we don't know a whole lot about fire that burns spiritual bodies. Peter in his short second epistle speaks of the lost souls "to whom the mist of darkness is reserved forever." (II Peter 2: 17)  Jude also says that these same lost souls are destined to exist in, and are "reserved," unto "the blackness of darkness forever." (Jude 1: 13) The Greek word translated as "reserved" (KJV) is "tereo" and is better translated as "guarded," "watched over," "kept an eye on," or simply to "keep." Guarding and keeping of course will mean something slightly different in different contexts. 

Prison guards watching over or guarding inmates gives one connotation and meaning to the idea of guarding or observing. But, chaperones also watch over persons in their custody and care. Security guards watch over people under threat. There is a difference between guarding for the purpose of securing and making safe good people, on one hand, and guarding and keeping bad people (such as violent criminals), on the other hand. The keeping of them is keeping them confined, bound, not so much for their own safety, as for the safety of others, i.e. keeping them "locked up" so they can harm no one else. 

That Greek word "tereo" is used in several places in reference to the guardians or keepers of Hell. (See II Peter 2: 4, 17; 3: 7; Jude 1: 6, 13) But, Peter also used it to describe something that is in Heaven under guard, saying of the Christian inheritance, which is "incorruptible and undefiled," and "fades not away," is also "reserved" (watched over, meaning it is safe and secure, protected). 

There is little doubt in my mind that the guardians of both heaven's goods (Christian inheritance) and of hell's prisoners (fallen angels, demons or wicked spirits of the dead) are the holy angels. One of the reasons why I know this is because their unloosing hell's prisoners from chains is done by the holy angels of heaven. This is seen in several instances in the book of Revelation. (Rev. 9: 14-16; etc.) In fact, we call angels "watchers." (Dan. 4: 17) The Book of Enoch 1 uses the title frequently for the holy angels and the Book of Enoch is alluded to in several places in the writings of Peter and Jude. More on that later. 

We can also see how Sheol/Hades has levels from these words of God to Moses:

"For a fire is kindled in My anger, And shall burn to the lowest hell; It shall consume the earth with her increase, And set on fire the foundations of the mountains." (Deut. 32: 22; see also Psalm 86: 13)

Tartarus would be "the lowest hell," the lowest part of Sheol or Hades, and it implies other levels. If we allowed the idea that bodies in graves are in the realm of Hades, then it would be a higher hell. But, what of Abraham's Bosom, the place of the gathering of the righteous spirits of the dead? It would be the highest hell, right? Another verse that shows that there are dimensions and levels to Hades is this from Job, the oldest book in the Bible: "They are higher than heaven— what can you do? Deeper than Sheol— what can you know?" (Job 11: 8) It is also defined as "the deepest abyss," or "deepest pit." 

Hades Is Down

"The way of life is above to the wise, that he may depart from hell (sheol) beneath." (Prov. 15: 24)

"Yet thou shalt be brought down to hell (sheol) to the sides of the pit." (Isa. 14: 15)

Notice how hell is often viewed as a "pit," as an "abyss." "Bottomless pit" is frequent in the Book of Revelation. "Pit" is from the Greek word "abyssos." 

"Though they dig into hell (sheol), thence shall mine hand take them; though they climb up to heaven, thence will I bring them down." (Amos 9: 2)

"For I will go down into the grave (sheol) unto my son mourning." (Gen. 37: 35 - Jacob says)

This may be simple, but it is true. Earth is a level of existence between two other levels and Heaven is up above the earth plane, and Hades is below the Earth plane. Just as there are three heavens, so we may say that there are three hells (Hades, Tartarus, Gehenna). Or we might say that as there are three levels to Heaven so there are levels to Hades and Earth. 

Because Sheol (place of the dead) is viewed as being down in the earth, on a level below the surface (where the living abide), it was also called "the pit," "the bottomless pit," and "the abyss," or "the deep." These are all terms for the afterlife, for the place of departed spirits of the unrighteous. A lower hell would be occupied by Dives and his kind, who must look up to the righteous who are in the upper part of Sheol. Just as Earth is often said to be "under heaven" (Gen. 7: 19; etc.), so Sheol is said to be under the Earth.

Heaven, Earth, and Under the Earth 

(Biblical Cosmology)

"And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon...And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever." (Rev. 5: 3, 13)

Notice those three spheres, heaven, earth, under-earth. The latter expression "under the earth," has other similar ways to express the same thing, as we will see. They all allude to what is called in nearly all languages and cultures, "the underworld," what the Hebrews called "Sheol," the Greeks called "Hades," and the Egyptians called "Duat." It is also called "the spirit world." 

What occupant of the underworld praises God saying "blessing, and honor, and glory, and power, be unto him who sits upon the throne (of heaven), and unto the Lamb for ever and ever"? Is it those in the afterlife who are in the side of Hades where the lost are found (as Dives)? How can it refer to those who are "under the earth" in Hades on the comforting side where Lazarus is? None of the righteous, however, as we have seen, go to the underworld since the death and resurrection of Christ. So, those blessing the Lord from "under the earth" cannot be them. The holy dead were "under the earth" in Hades before the death and resurrection of Christ. But, is that the way it continued to be for the righteous dead since? Have we not seen how the righteous dead do not go to Hades now but to Heaven? This explanation would be acceptable if John was writing in Revelation chapter three of what happened in old testament times, but he is not, but is writing of what was happening after Christ's resurrection, or what would happen in the future when the Lamb of God begins to take in possession the scroll with seven seals. 

So, how can we explain this burst of praise from the "creatures" who are "under the earth"? Is it talking about worms or about people in Hades? Could it mean simply that the brute creation (animals and insects) that live underground will praise the Lord and say these things (metaphorically, as the trees are said to clap their hands in praise - Isa. 55: 12). But, that does not seem to be the general meaning of the term "under the earth." That terminology seems equivalent to "the underworld" (Hades) than to the words "in the ground." However, the following text might seem to suggest that animals may be referred to.

“You shall not make for yourself a carved image—any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth." (Exo. 20: 4)

The creatures that are in the earth beneath, or in subterranean waters, may well allude to the animals inhabiting those areas. However, in Rev. 5: 13 it seems that the praise is coming from rational creatures who know of God's throne and of the Lamb of God. I have not seen a commentary yet that sees the occupants in the space "under the earth" of that text as denoting animals. 

In checking Gill's Commentaries on these verses, Gill's comments on verse three indicate that the creatures who occupy the area known as "under the earth" include those who are the lost, who are in torment. He wrote (emphasis mine): 

"the dead buried there, good or bad; which may be said agreeably to the notions of the ancient Jews, who believed the immortality of souls, and that they were rewarded or punished, "under the earth", according to their virtue or vice in life: or the devils in hell; or whoever on the earth are influenced by them, as magicians, sorcerers, soothsayers, and necromancers."

So, John heard such people praising God? Gill in his commentary says: "even the enemies of Christ, wicked men and devils, will be obliged to own Christ to be Lord, to the glory of God the Father, as well as angels and saints."

Wrote Albert Barnes in his Commentary:

"Under the earth - Supposed to be inhabited by the shades of the dead. See the Job 10:21-22 notes; Isaiah 14:9 note."

Jamieson-Fausset-Brown Commentary says: "under the earth—the departed spirits in Hades." 

Is it possible that the demons and fallen angels, together with the spirits of the wicked dead, will, at some point in the future, bless and praise God as Rev. 5: 13 says? We have already referred to the words of Christ who described those wicked spirits in Hades as continuously "weeping and gnashing of teeth." So, how do we explain this discrepancy? I would think that they were continuously blaspheming God and his word rather than saying "blessing, and honor, and glory, and power, be unto him that sits upon the throne, and unto the Lamb for ever and ever." Let us check some of the commentaries to see what they say.

"It seems harsh to understand the words of an unwilling cooperation of the devils (Or the unrighteous dead - SG) in glorifying God and His Son, besides that Judges 6 seems hardly to prove that all fallen spirits are yet confined “under the earth:” Matthew 8:29 compared with Luke 8:31 suggests the contrary. It is more possible to suppose the dead, even the holy dead, to be described as “under the earth.” (Cambridge Bible for Schools and Colleges) 

That is an interesting question about whether this burst of praise was given by a willing and sincere heart, and as an expression of belief. Those who believe that there is a chance of salvation after death, in the afterlife, will no doubt see this burst of praise as bringing salvation from the fires of Hades. But, this is not the case. As we will see, even those doomed to reside in the flames of Hades and Gehenna forever will nevertheless be forced, in the day of their trial and judgment, to confess the sovereignty of God and Christ. Wrote Paul:

"That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." (Phil. 2: 10-11)

The Greek word "katachthonios" ('things under the earth') is used to refer to what is under the earth, to the subterranean or core of the planet, to the "infernal world." 

I think that Rev. 5: 13 is saying the same thing. Yes, every creature, including every demon, fallen angel, wicked men and women, and even Satan himself, shall be forced at times by the evidence to confess the truth of God's sovereignty and of his justice, and to acknowledge Christ as the only Lord and Savior.  

Now, let us look at a couple other texts dealing with the simple cosmology we are affirming. 

"Therefore He says: “When He ascended on high, He led captivity captive, And gave gifts to men.” (Now this, “He ascended”—what does it mean but that He also first descended into the lower parts of the earth? He who descended is also the One who ascended far above all the heavens, that He might fill all things.)" (Eph. 4: 8-10)

"But the righteousness of faith speaks in this way, “Do not say in your heart, ‘Who will ascend into heaven?’" (that is, to bring Christ down from above) or, “‘Who will descend into the abyss?’ ” (that is, to bring Christ up from the dead)." (Rom. 10: 6-7)

There is no question but that "lower parts of the earth" and "the deep" (or abyss) refer to Hades. That would locate it right in the center of the earth, where many Christians have traditionally located it. In the OT the righteous went in spirit "down" to Hades, down to the Abraham's Bosom side of Hades. But, in the NT they go in spirit "up" to Heaven, to the place where Christ is seated at the right hand of God the Father.

In the next chapter we will continue answering the questions listed at the heading of this chapter. We will look in greater detail at the descent of Christ into Hades and what he accomplished there as one who has "the keys of Hades." 

In conclusion of this chapter, however, let us look at one other text on Hades and make some observations.

"And the sea gave up the dead which were in it; and death and Hades delivered up the dead which were in them: and they were judged every man according to their works. And death and Hades were cast into the lake of fire. This is the second death." (Rev. 20: 13-14)

The words "death and Hades" shows us that the grave (for the body), alluded to by the word "death," is distinct from Hades. The grave holds the body, but Hades holds the soul or spirit. Death or the grave will one day "deliver up" the dead bodies which are in it, and Hades will "deliver up" the spirits who are in it. 

This rising of the bodies and spirits of the dead (of the above text) comes after the millennial reign of Christ. All the righteous dead were delivered up from death and the grave just prior to the commencement of the millennium. They are of "the first resurrection," for they are "blessed and holy." None of them are judged by their works as to salvation or condemnation. Their fate is determined by their names being in the "book of life." On the other hand, all those who are in the second resurrection are neither blessed or holy, but rather unholy and cursed, and they all are judged by their works and none are saved on that basis. They all are condemned. The only occupants of the grave or of Hades, at the end of the Millennium, are lost souls. 

Hades and death are finally incorporated into the "lake of fire," to "gehenna," to the "second death." As we said in previous chapters, Hades is the temporary holding place of lost souls today, like "jail," whereas "Gehenna" is the everlasting residence of the inmates of Hades, their "prison."