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ner do we find it mentioned ? If it is not mentioned under the name Gehenna, by what other name is it called ? He denies that it is called by the names Sheol, Hades, or Tartarus. Yea, he denies that the Hebrew, Greek, or English language affords a name for this place of torment. In his Dissertation, already quoted, he thus writes in regard to the state of the dead. “It is plain that in the Old Testament the most profound silence is observed in regard to the state of the deceased, their joys or sorrows, happiness or misery. It is represented to us rather by negatire qualities than by positive; by its silence, its darkness, its being inaccessible, unless by preternatural means, to the living, and their ignorance about it. Thus much in general seems always to have been presumed concerning it; that it is not a state of activity adapt. ed for exertion, or indeed for the accomplishment of any important purpose, good or bad. In most respects, however, there was a resemblance in their notions on this subject, to those of the most ancient heathen." It is obvious from this, that he did not believe, that either the idea of a place of torment, or the name for it was known under the Old Testament. Besides, we have seen in a quotation of bis, chap. i. sect. 3. that the Jews, from their intercourse with the heathen, learned the notion of punishment in a future state. He therefore not only denies that the Jews had any knowledge of this from the Old Testament, but he informs us of the source whence they derived their information. Either he must be greatly mistaken in his statements, or endless punishment in hell is a heathen notion, and ought to be rejected by all Christians. But I have to ask further, did our Lord speak to the Jews about Gehenna, in a sense it had not in all their sacred books, but in that given it by mere human authority ? Did he indeed use a Scrip

word in a sense which man's wisdom teacheth,

laying aside the sense which the Holy Spirit teacheth! Are we to believe, that be who said to the Jews, “full well ye reject the commandment of the Lord, that ye may keep your own traditions,” thus give them countenance by his example? Admitting, for argument's sake, that Gehenna was made an emblem of future torment, I ask, by what name was it called before this new sense was affixed to the word Gehenna? Dr. Campbell says, that Gehenna came gradually lo mean the place of future punishment, and at last came to be confined to it. He also says, that in this manner it is not used in the Old Testament. Before this term was then used to express a place of endless misery, was such a place known, and what word or phrase did men use to designate it; or, was it a nameless place before Gehenna was used as an emblem of it? If so, how could they speak about it? But it seems men came gradually, in process of time, to use Gehenna as an emblem of this place of torment, before they had any revelation or knowledge about such a place. We thought places and things were always first known, and then names for them followed; but here the matter seems to have been very different. In fact, there is something here which will not bear examination. I ask again, why were not men content to speak of it by the name God had given it, if indeed he had said any thing about it? Or did men first invent this place of iorment, and then change the sense of the word Gehenna to suit it, or be an emblem of it? Unless it is proved that our Lord did use Gehenna in this new sense, will it not follow that such a place of torment is not mentioned in the Bible by the name Sheol, Hades, Tartarus, or Gehenna? fit is proved that he used Gehenna in this sense, does it not follow that he adopted an idea of men's own invention, and made it a doctrine to be believed under the gospel dispensation? It is certain, if Dr. Camp

bell be correct, that he incorporated a heathen notion with his religion, and bas made it a principal article of belief to all his followers. It may just be added, how could Dr. Campbell with truth say, that tophet came gradually to be used as an emblem of hell, the place of future torment, “and at length to be confined to it?" It might indeed be made an emblem of this by the Jews, but could not be confined to it; for, in reading the Old Testament Scriptures, they could not but understand it in a very different manner. Let any one consult the places where it occurs, and see if it could be so understood by them. If they did, it was a great misunderstanding of the passages; for Dr. Campbell himself declares, that in this sense it does not occur in the Old Testament.

4th, Let it be noticed, that although Dr. Campbell declares in the above quotation, that Gehenna does not occur in the Old Testament in the sense of a place of torment for the wicked, yet he gives us the following information about it.-He says, “it is originally a compound of the two Hebrew words, Ojn x's ge hinnom, the valley of Hinnom, a place near Jerusalem, of which we hear first in the book of Joshua xv. 8. It was there that the cruel sacritices of children were made by fire to Moloch, the Ammonitish idol, 2 Chron. xxiii. 10. and that, as is supposed, from the noise of drums, toph signifying a drum, a noise raised on purpose to drown the cries of the helpless infants.”— Here, then, is the origin of Gehenna in the New Testament, stated by Dr. Campbell himself. We see, though it does not occur in the sense of a place of torment for the wicked, yet it does occur in the Old Testament in some sense. What this sense is, and what it is there made an emblem of by divine authority, ought to be carefully considered, and not departed from, unless very substantial reasons are assigned, arising from its usage in the New Testament. We do

not think it at all probable that our Lord would use Gehenga in such a different sense, or make it an em-: blem of such a very different thing from that of the Old Testament writers, if Dr. Campbell himself may be believed in the following quotations. In his fifth Dissertation, part ii. sect. 13. he says,-"Our Lord, we find from ibe evangelists, spoke to his countrymen in the dialect of their own Scriptures, and used those names to which the reading of the law and the prophets, either in the original, or in the versions then used, had familiarized them. Our translators, and indeed most European translators, represent him as using words, which, even in their own translations of the Old Testament, never occur, and to which, in fact, there is nothing there that corresponds in meaning." In his first preliminary Dissertation, part i. sect. 1... and 2. be further says,—“ if the words and phrases employed by the apostles and evangelists, in delivering the revelation committed to them by the Holy Spirit, had not been agreeable to the received usage of the people to whom they spoke, their discourses, being uninielligible, could have conveyed no informa

tion, and consequently would have been no revelation • to the hearers. Our Lord and his apostles, in pub

kishing the gospel, first addressed themselves to their countrymen the Jews; a people who had, many ages before, at different periods, been favoured with otherrevelations.

“ As the writings of the Old Testament are of a much earlier date, and contain an account of the rise and first establishment, together with a portion of the history of the nation to whom the gospel was first promulgated, and of whom were all its first missionaries and teachers, it is thence unquestionably that we must learn, both what the principal fucts, customs, doctrines, and precepts are, that are alluded to in the apostolical writ ings, and what is the proper signification and extent of

way?

the expressions used.” No man could have written a refulation of what Dr. Campbell has said about Gehen na, so complete, as what he has here furnished himself. It needs no comment nor observation from me.

What we have here to inquire into then, are principally the two following things:-In what sense is Gehenna or tophet used in the Old Testament; and what do the writers make it an emblem of, when they use it in this

ist, Then, let us inquire in what sense Gehenna or tophet is used in the Old Testament. Doubting the correctness of Dr. Campbeli's statement, that Gehenna did not occur in the Old Testament in the sense of a place of eternal punishment, we have examined all the places in which it occurs, The result of this examination of the texts in the Old Testament, has given us very different views of the places where it is used in the New. The substance of this examination I shall now briefly state.

Gehenna of the New Testament, is, according to Dr. Campbell and others, "a compound of the two Hebrew words On X'J ge hinnom, the valley of Hinnom, a place near Jerusalem.” I find upon examination of all the passages, that this valley of Hinnom formed one of the boundaries in the division of the land among the tribes of Israel, Josh. xv. 8. and xviii. 16. This valley was in the immediate vicinity of Jerusalem, Jer. xix. 2. It was in this valley the cruel and abom. inable sacrifices of children were made by fire to Moloch, 2 Kings xxiii. 10. It was here Ahaz, Manasses, and others, made their children pass through the fire to this idol god, 2 Chron. xxviii. 3. and xxxvi. 6. Jer. xxxii. 35. and vii. 31, 32. In Isai. xxx. 31. tophet is not only mentioned, but allusion is made to the fire kept up there.* The Jews were expressly forbidden

This last text is often quoted to prove that tophet is a place of eternal misery for the wicked. But how it does so, it is difficult to per

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