A sampling of passages translated “hell” that use the term Gehenna:
But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever says to his brother, ‘You good-for-nothing,’ shall be guilty before the supreme court; and whoever says, ‘You fool,’ shall be guilty enough to go into the fiery hell. (Matt 5:22)
If your right eye makes you stumble, tear it out and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to be thrown into hell. (Matt 5:29)
If your right hand makes you stumble, cut it off and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to go into hell. (Matt 5:30)
Do not fear those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell. (Matt 10:28)
Woe to you, scribes and Pharisees, hypocrites, because you travel around on sea and land to make one proselyte; and when he becomes one, you make him twice as much a son of hell as yourselves. (Matt 23:15)
If your foot causes you to stumble, cut it off; it is better for you to enter life lame, than, having your two feet, to be cast into hell. (Mk 9:45)
But I will warn you whom to fear: fear the One who, after He has killed, has authority to cast into hell; yes, I tell you, fear Him! (Lk 12:5)
Archive for July, 2010
As a perspective, Gnosticism essentially is a denial of the fundamental goodness of creation. It’s appeal is for a wholly otherworldly place and experience. It is the longing for heavenly realities coupled with the struggle with earthly realities that forms the heart of the Gnostic temptation. What turns the longing for the glory of eternity into Gnosticism is simply the overreach. Can you long for glory too much? If that longing turns into a hatred of the human body (including your own), a rejection of food and drink, a rejection of marriage and the goodness of sexuality, a complete disavowing of culture as corrupt in its essence, it may just be too much.
Let me explain what I mean further. Read the rest of this entry »
For the grace of God has appeared, bringing salvation to all, training us to renounce impiety and worldly passions, and in the present age to live lives that are self-controlled, upright, and godly, while we wait for the blessed hope and the manifestation of the glory of our great God and Savior, Jesus Christ. He is is who gave himself for us that he might redeem us from all iniquity and purify himself a people of his own who are zealous for good deeds.
Emerging from this passage is a unique character of grace expressed in conjunction with the Greek word paideuousa (training). This term is related to a popular ancient Greek educational process called paideia, according to which education is culturing or training human beings in virtue. Biblical Scholar Luke Timothy Johnson points out that “for Paul, the grace of God itself has an educative function as it trains or cultures Christians toward the goal of becoming human social Christians. Johnson explains that in Titus, as in other Pauline passages, “the Christian life involves a transformation from the old life to the new… God’s grace actually becomes a pedagogue for the new believers, training them in civic and social duties.”