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resurrection preached to the spirits in hades. But these passages furnish but a precarious
foundation, since they are capable of quite a different interpretation.[Cf. especially Hovey,
Eschatology, pp. 97-113, and Vos, Art. Eschatology of the New Testament in the International
Standard Bible Encyclopaedia.] And even if these passages did teach that Christ actually went
into the underworld to preach, His offer of salvation would extend only to those who died
before His crucifixion. They also refer to passages which, in their estimation, represent unbelief
as the only ground of condemnation, such as John 3:18,36; Mark 16:15,16; Rom. 10:9-12; Eph.
4:18; II Pet. 2:3,4; I John 4:3. But these passages only prove that faith in Christ is the way of
salvation, which is by no means the same as proving that a conscious rejection of Christ is the
only ground of condemnation. Unbelief is undoubtedly a great sin, and one that stands out
prominently in the lives of those to whom Christ is preached, but it is not the only form of
revolt against God, nor the only ground of condemnation. Men are already under
condemnation when Christ is offered to them. Other passages, such as Matt. 13:31,32; I Cor.
15:24-28; and Phil. 2:9-11 are equally inconclusive. Some of them prove too much and
therefore prove nothing.
3. ARGUMENTS AGAINST THIS DOCTRINE.
The following considerations can be urged against
this theory: (a) Scripture represents the state of unbelievers after death as a fixed state. The
most important passage that comes into consideration here is Luke 16:19-31. Other passages
are Eccl. 11:3 (of uncertain interpretation); John 8:21,24; II Pet. 2:4,9; Jude 7-13 (comp. I Pet.
3:19). (b) It also invariably represents the coming final judgment as determined by the things
that were done in the flesh, and never speaks of this as dependent in any way on what
occurred in the intermediate state, Matt. 7:22,23; 10:32,33; 25:34-46; Luke 12:47,48; II Cor.
5:9,10; Gal. 6:7,8; II Thess. 1:8; Heb. 9:27. (c) The fundamental principle of this theory, that only
the conscious rejection of Christ and His gospel, causes men to perish, is un-Scriptural. Man is
lost by nature, and even original sin, as well as all actual sins, makes him worthy of
condemnation. The rejection of Christ is undoubtedly a great sin, but is never represented as
the only sin that leads to destruction. (d) Scripture teaches us that the Gentiles perish, Rom.
1:32; 2:12; Rev. 21:8. There is no Scripture evidence on which we can base the hope that adult
Gentiles, or even Gentile children that have not yet come to years of discretion, will be saved.
(e) The theory of a future probation is also calculated to extinguish all missionary zeal. If the
Gentiles can decide as to the acceptance of Christ in the future, it can only bring a speedier and
increased judgment upon many, if they are placed before the choice now. Why not leave them
in ignorance as long as possible?
QUESTIONS FOR FURTHER STUDY:
Is the position tenable that sheol-hades always designates
an underworld whither all the dead go? Why is it objectionable to believe that the Bible in its
statements respecting sheol and hades simply reflects the popular notions of the day? Must we