ernment, to which the Jews were subject. He quotes Matt. x. 17, 18, and founds, to say the least, a very plausible argument upon it, to show that Jesus had this fact in his mind, when he uttered the words in the text. He further observes that Parkhurst, in his Lexicon, says that apokteino generally implies cruelty and barbarity.

To the remarks of Mr. Ballou, I add the following: Although Parkhurst, and Lexicographers generally, interpret this word, to kill, either with or without cruelty and barbarity, yet some define it differently.

1. DONNEGAN. In the Greek and English Lexicon of Donnegan, recently published, one definition given to apokteino, is, to torture, in distinction from destroying life; and classical authority is quoted for this definition. I know not how high a rank Donnegan is destined to attain, as authority; but the writer quoted below is allowed on all hands to be worthy of confidence :

2. SCHLEUSNER. As one definition of the word in question, Schleusner has the following:-' to make miserable or unhappy.' He quotes Rom. vii. 11, as an instance of this signification, (sin, taking occasion by the commandment, deceived me, and by it slew me ;) where instead of 'slew me,' he renders apekteinen me, 'became the cause of misery.' He next refers to Matt. x. 28, (the passage under consideration,) where instead of are not able to kill the soul,' he renders the phrase, are not able to deprive the soul of its happiness.'

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According to Schleusner, then, this word may mean, to deprive one of happiness, or to make one miserable. True, he supposes it to indicate, in the text, the death of the body, and only the distress of the soul. But he has given no reason, and I know of none, why it may not indicate torture, rather than death, in relation to the body, as well as to the soul. If this be its meaning, and if psuche, (soul) be here used in its very common signification of natural life, or the life of the body, then the text will certainly admit this interpretation: 'fear

not him, (or that power,) which can only torture your bodies, but is not able to destroy its life; rather fear him, (or that power,) which is able to destroy (apolesai) the body and its life, or cut you off from the land of the living, by an ignominious death. For this sense of the word Gehenna, see the notes on the preceding passages in which the word occurs.

For a more full illustration of this subject, the reader is referred to the article in the Expositor, before mentioned. A sermon on Luke xii. 4, 5, by Rev. S. Cobb, entitled "The Destruction of Soul and Body in Gehenna,' in which the author has advanced opinions somewhat similar to those of Rev. Mr. Ballou, is replete with sound sense and argument, and will repay an attentive perusal.

Without the presumption of deciding which of the two grounds taken by Universalist writers, in relation to this passage, is most tenable, I may be allowed to say, that, in my judgment, on either ground, it may easily be shown that Jesus had no intention to indicate the endless misery of mankind by their destruction in Gehenna.

SECTION XIX.*

He that findeth his life shall lose it: and he that loseth his life for my sake, shall find it.'-MATT. x. 39.

IT may seem strange that any should have supposed this passage to teach the doctrine of endless misery; yet such is the fact. Our Saviour, however, does not seem to have had any such intention. His words evidently imply that those who were willing to hazard their lives, by attending on his ministry, giving heed to his doctrine, obeying his precepts, and proclaiming to their

* Mat. x. 33. See notes on Mark viii. 38.

fellow men the truths which he taught, should be preserved alive; while those, who, through fear of the Jews, avoided him, and disregarded his instructions and warnings, should be overwhelmed in that tremendous destruction, which was about to come upon that wicked and devoted nation. And his testimony was remarkably verified. When the hour of destruction approached, the disciples of Jesus, mindful of the directions he had given them, escaped from the city, and found, or preserved, their lives; while the disobedient, and inattentive, and those, who, through an overweening desire for the praise of men, had conformed to the prejudices of the Jews, and slighted the means of safety, were involved in the common ruin. Thus perished more than a million during the siege, and at the overthrow, of Jerusalem. A similar interpretation of this passage is given in the following quotations:

1. HAMMOND. 'This comfort meanwhile ye have, that as he that useth any way of compliance with the persecutors, and so escapes their malice, and saves his life, shall gain little by this, but be involved in the destruction which awaits them; so on the other side, he that shall hazard the utmost, that he may stick close to me, shall be likely to fare best even in this world. For thus I foretell you it will be; some to comply with the persecuting Jews, and to escape their persecutions will renounce Christianity, and feign themselves zealous Jews, and so when destruction falls upon the Jews, as it certainly shall most heavily, they shall be involved in that destruction, and that is all they shall get by that compliance, and pusillanimity: Whereas at the same time, they that comply not, and so venture all that the Jews' malice can do against them, shall, by the destruction of their persecutors, be rescued from that danger, and live to see a peaceable profession of Christianity; or if they do not, have the loss of a short temporary life rewarded with an eternal.' Par. in loc.

2. CLARKE. Dr. Clarke seems to have had some idea that the misery of the soul hereafter is implied in this

verse, yet still he explains it to relate merely to the loss of the natural life, in its literal sense. Hence he says:

He that findeth his life shall lose it: This was literally fulfilled in Archbishop Cranmer. He confessed Christ against the devil, and his eldest son, the Pope. He was ordered to be burnt; to save his life, he recanted, and was, notwithstanding, burnt. Com. in loc.

For further observations on the import of this phrase, see the notes on Matt. xvi. 25, 26, and the parallel places, where the phraseology is very similar. See also Hammond's note on ver. 22, of this chapter.

SECTION XX.

'But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom, in the day of judgment, than for thee.' MATT. XI. 22-24.

THE parallel places are Mark vi. 11, and Luke x. 1215. It should be observed that the word here translated hell, is not gehenna, * (which occurs Matt. v. 22, 29, 30, &c.) but hades, a word of very different signification, although our translators saw fit to render it like the other.

As the word hell occurs a number of times in the Bible, and as many people seem to suppose, that wherever it occurs, it must indicate a place of torment in the future world, it may be proper to observe here, that

*For the convenience of the reader, I subjoin a list of the places, in which gehenna and hades occur in the New Testament.

Gehenna. Matt. v. 22, 29, 30, x. 28, xviii. 9, xxiii. 15, 33, Mark ix. 43, 45, 47. Luke xii. 5. James iii. 6.

Hades. Matt. xi. 23, xvi. 18. Luke x. 15. xvi. 23. Acts ii. 27, 31. 1 Cor. xv. 55. Rev. i. 18. vi. 8, xx. 13, 14.

hades, one of the words thus translated, is almost invariably rendered grave or pit in the old Testament; but in the New, (where it occurs eleven times,) it is in every instance except one, translated hell. But it should be known, that the best orthodox critics admit that this word, howsoever translated, does not mean a place of torment after death. I shall quote the words of Dr. Campbell, as sufficient authority on this point. As his remarks are equally applicable to all the passages in which this word occurs, the reader will do well to notice them carefully, and if occasion require, refer to them, as he reads the notes on the other texts. The other quo

tations which follow, have especial reference to the text under consideration.

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1. CAMBBELL. As to the word hades, which occurs in eleven places of the New Testament, and is rendered hell in all, except one, where it is translated grave, it is quite common in classical authors, and frequently used by the seventy, in the translation of the Old Testament. In my judgment, it ought never in scripture to be rendered hell, at least in the sense wherein that word is universally understood by Christians. In the Old Testament the corresponding word is Sheol, which signifies the state of the dead in general, without regard to the goodness or badness of the persons, their happiness or misery. In translating that word the seventy have, almost invariably used hades. This word is also used sometimes in rendering the nearly synonymous words, or phrases, bor, and abne bor, the pit, and stones of the pit; tsal moth, the shades of death, dumeh, silence. The state is always represented under those figures which suggest something dreadful, dark, and silent, about which the most prying eye and listening ear, can acquire no information. The term hades is well adapted to express this idea. To this the word hell, in its primitive signification, perfectly corresponded. For, at first, it denoted only what was secret or concealed. This word is found, with little variation of form, and precisely in the same meaning, in all the Teutonic dialects.

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