GUILT.-See SiN.
H
HADES. — Hades is a Lat. word adopted from the Gr. "AtSijs (^'St;;), which is used in the LXX to translate the Heb. Sheol and in NT Gr. to denote the same idea as was expressed by Sheol in the OT, viz. 'the abode of the dead.' The word has been consistently used in the RV of the NT to render ^'5?;s on each of the 10 occasions of its occurrence (Mt 1123 1618, Lk IQi* 16"', Ac 227- si [in l Co IS^s critical texts give Odvare for qidrj of TR], Rev l'^ 6^ 2013. 14)^ jn place of the misleading ' hell ' of the AV.
In Mt ir-^s (Lk IQi^) the word is employed in a purely figurative sense. Capernaum, ' exalted unto heaven,' is to 'go down unto Hades,' i.e. is to be utterly overthrown. Figurative also is the state- ment in Mt 16'8 that ' the gates of Hades shall not prevail against' the Church of Christ. As the strength of a walled city dei)ended on the strength of its gates, ' the gates of Hades ' is a metaphor for the power of death, and the promise amounts to an assurance of the indestructibility of the Church. In Lk 16'^^ the rich man lifts up his eyes in Hades, being in torment, and sees Abraham afar off and Lazarus in his bosom. Hades is used here in its traditional sense of the under world of the dead, whether righteous or unrigliteous. Not only Dives but Lazarus is there. But it is no longer conceived of in the negative fashion of the OT as a realm of undifferentiated existence in which there are neither rewards nor penalties. In keeping with the pre-Christian development of Jewish thought (cf. 2 Mac 12'i5, Eth. Enoch, 22), it is represented now as a scene of moral issues and contrasted ex- periences— the selfish rich man is ' tormented in this flame'; the humble beggar is ' comforted ' in Abraham's bosom. The moral lesson that the recompense of character is sure and that it begins immediately after death is very clear ; but it is going beyond our Lord's didactic intention in a parable to find here a detailed doctrine as to the circumstances and conditions of the intermediate state.
Ac 2" is a quotation from Ps 16^° which in v.'^ is applied to Christ, of whom, as risen from the tomb, it is said that He was not 'left in Hades,' i.e. in the regions of the dead. In the same general and ordinary sense the word is used in Rev 118 : < £ have the keys of death and of Hades ' ; cf. the close association in the OT of death with Sheol (Fs 116^, Pr55).'
In Rev 68 Hades is personified as a follower of Death upon his pale horse. In the author's vision of the Judgment (20ii*^-) the sea and Death and Hades give up the dead which are in them (v.i^), and finally Death and Hades are themselves cast into the lake of fire (v.i^).
Literature. — H. Cremer, Bih.-Theol. Lexicon of NT Gr., Eng. tr.'i, Edinburgh, 1895, s.v. aS-q^; G. Dalman, art. 'Hades' in PJIE3; S. D. F. Salmoncl, Christian Doctrine of Im- mortality*, Edinburgh, 1901, p. 277 If., also art. 'Hades' in
aDB. J. c. Lambert.
HAGAR {"kyap). — After the manner of the later Jewish interpreters of OT history, of whom Philo is the best representative, St. Paul treats the story of Hagar (Gn 16i"i* 218-21) ^g ^n allegory (dni'd iffTLv d\\i]yopoviJ,eva, Gal 4^).
' Allegory (aAAo?, other, and ayopevetv, to speak), a figurative representation conveying a meaning other than and in addition to the literal. . . . An allegory is distinLruished from . . . an ana- logy by the fact that the one appeals to the imagination and the other to the reason ' (i'^r" i. 689^).
St. Paul neither affirms nor denies the historicity of the Hagar narrative, but his imagination reads into it esoteric meanings, which make it singularly ettective as an illustration. Ishmael the elder brother, the son of Hagar the bondwoman, the seed of Abraham by nature, persecuted Isaac the younger brother, the son of the freewoman, the child of promise and heir of the birthright, and was therefore cast out and excluded from the inherit- ance of the blessing. This is interpreted as mean- ing that the Christian Church, the true Israel of
520
HAIL
HALLELUJAH
God, endued wath the freedom of the Spirit, is perseciited by the older Israel, which is under the bondage of the Law. Hagar, the mother of bond- men, answers to the present Jerusalem {rfi vDv 'lepovcraXrifi), but the Jerusalem which is above (i) 4cw 'lepovcraXifi/ji) is the mother of Christian free- ly len.
Luther wisely says that ' if Paul had not proved the rigfhteous- less of faith against the righteousness of works by strong and I ithy arguments, he should have little prevailed by this allegorj'.
. . It is a seemly thing sometimes to add an allegory when ) he foundation is well laid and the matter thoroughly proved, j/or as painting is an ornament to set forth and garnish a house Jready builded, so is an allegory the light of a matter which is .Jreadj' otherwise proved and confirmed ' (Galatians,in toe). So • Jaur : ' Nothing can be more preposterous than the endeavours )f interpreters to vindicate the argument of the Apostle as one objectively true ' (Paw^MS^, 1866, ii. 312, Eng. tr., 1875, ii. 284).