Here are a few tidbits from the book titled below that I agree with .
Is Hell Eternal?Or Will God's Plan Fail By Charles Pridgeon
TIME AND ETERNITY
"Time" is always a relative term; "eternity," in any accurate sense, is always absolute. The difficulty is increased by popular speech. "Eternity" is used for time that does not end, but this is incorrect.
There is no word in the whole Bible that can be accurately and consistently translated "endless time." Time not only implies temporary, but also implies the realm of the phenomenal.
All time will one day be converted into eternity. Time is allied to motion; eternity to rest. Time is made up of successive moments. The quality of eternity is its simultaneousness. Eternity is the opposite of time. It signifies a new state of things, a different condition; it denotes timelessness, that is, the absence of time. Time is the revolving circumference of a circle. Eternity is the fixt and unchanging center.
Hell/Hades
The Hadean/Hades state is the state into which the departed pass immediately upon death and there remain till the resurrection. It is, therefore, frequently spoken of as the Intermediate State.
Many theologians seem to teach that we immediately receive all God has for us when we die. The full harvest of both joy and suffering comes only after the Second Coming of the Lord. This does not derogate from the fact that Paradise is a blessed state, or that Tartarus is a place of suffering. We believe more than this; viz., that rewards and punishments begin in this life, that heaven and hell begin here. He alone can go to Paradise or heaven who has heaven begun in him and he alone can go to hell, Tartarus, or the Lake of Fire, who has hell begun here. The Intermediate, or Hadean state, will have more of both joy and suffering than we have in this life, but the fuller state, heavenly or hellish, will not come until after the resurrection. It is a source of great comfort to know that we never lose our identity in the Intermediate, or in any state.
Our Lord went and preached to the spirits in prison that were aforetime disobedient in the days Noah (1Pet. 3:18-29). He went after He was killed and was quickened in spirit. He greeted the repentant thief in Paradise, but it was especially in the Tartarus portion that He is said to have preached to the very same antediluvians who would not heed Noah's preaching.
Dives and Lazarus are represented as having preserved their identity and as knowing each other.
Moses and Elijah on the Mount of Transfiguration were manifested from the Hadean state--their identity was preserved. Even the unsaved pass into the next life with the forces of their spirit which formed and made their body in this life. This spiritual body goes with them into the Hadean state, no matter how warped and dwarfed it may become. Each one that passes out of this life reaches the next life in exactly the same spiritual condition in which he was when he died. Death did nothing for him except to separate him from his earthly body. The intermediate state is for discipline, punishment, a process of judging, and for improvement, progress, and growth. There are those who without others will "not be made perfect" (Heb. 11:40); and there are others whose "spirits are made perfect" (Heb.12:23). Our Lord, after His death, was quickened in spirit and went and preached to those who were disobedient in the days of Noah (1Pet. 3:18-20); this is proof of conscious activity in the Hadean state.The suffering of the rich man in Tartarus had certainly done wonders for him. He probably had never been concerned about his "brothers" before. Now he is more than solicitous. It was more than earthly water that he thirsted for. He had no physical tongue. His thirst was spiritual, and only the spiritual water of life could satisfy him. He is not saved yet, but he is moving already in that direction. Of those who are righteous the Hadean state will be for them a time of further training, discipline and development. "He which hath begun a good work in you will perform it until the day of Jesus Christ" (Phil. 1:6). In place of the work of grace being finished God will carry it on till the Day of Christ and that day reaches not only to His coming but to the end of the ages. May we not pray as well as preach in the Intermediate state? Yes, and beyond, for our Lord still does both, and He is in the resurrected state. Our work will extend through all time. He "hath blessed us with all spiritual blessings in the heavenlies in Christ; . . . That in the dispensation of the fulness of time He might gather together in one all things in Christ, both which are in heaven, and which are on earth" (Eph. 1:3,10). God has called us to a magnificent service which will bring to us an ample discipline and a fuller glory.
When man fell it was a twofold fall. He fell into spiritual selfhood and he fell into an earthly nature. To get man back he has to die two deaths: he has to die to the natural and earthly and he has to die to self. If in this life man does not have these deaths wrought in him, then he enters the Hadean life with its judgments, discipline, training, and service. If man is still stubborn, there awaits him, and all such, the Lake of Fire and Brimstone, which is "the second death." The first death slew the natural and animal and took him into the Hadean state, and at its end, it and death, that is, all in Hades that have not repented are cast into the Lake of Fire where the process of the second death awaits, which is the death of all selfishness.
A Sane and Scriptural Doctrine of Punishment
The text, "Whatsoever a man soweth, that shall he also reap" (Gal. 6:7), contains many of the principles that obtain in a true doctrine of punishment. We will note some of these principles.
The Certainty of Punishment. One of the elements that makes punishment effective is its certainty. If a man thinks that there is a chance for him to escape the punishment for wrong doing, he may take that chance. Every one needs to learn that this law of certainty has no exceptions. There is no chance about it; what you sow, you reap. Every sin has its certain consequences. This is true even of the wrongdoer who thinks that he has escaped the working of this law. He is mistaken. The evil has already wrought damage to his character and one day its direful consequence will be manifest, unless divinely dealt with. Every offer of salvation; every presentation of more or new light; and every opportunity proffered, brings added responsibility. Every rejection increases guilt and multiplies the consequences as a punishment. From this law there is no escape. When this principle of punishment is understood, it furnishes one of the strongest deterrents to evil doing and also to the rejection of light.
The Limitations of Punishment. The harvest is limited by the quantity and character of the seed. Punishment is graded in proportion to light and opportunity. The law of justice will obtain. Some will be "beaten with few stripes" and some with "many." "And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required; and to whom men have committed much, of him they will ask the more" (Luke 12:47,48). Punishment, as well as reward, is to be graded. A finite sin will have a finite punishment: nothing else would be justice. God Himself has set bounds to the consequences of evil, whereas to good there are practically no limitations.
The Kinds of Punishment. "Whatsoever a man soweth, that shall he also reap," implies that the punishment will be of the same kind as the sins. Sins of the flesh bring forth consequences in the flesh. Sins of the mind beget mental suffering. Sins of the heart bring forth blasted affections and emotions. Sins of the spirit blight our highest nature on its Godward side. This law is certainly one of the harvest laws and is also in accord with the principles of justice. Jacob cheated his brother Esau, and he himself was deceived ten times (Gen. 31:41). Israel failed to keep God's law of the sabbaths and they reaped seventy years of captivity as a consequence (Jer. 17:27; 25:11; 2Chron. 36:20,21). When we think that every thought, word and deed will bring forth a harvest after its kind, we certainly need to take warning, to "flee from the wrath to come," and to bring forth "fruits of righteousness." The Author of Punishment. God is not the author of punishment, even tho He is over all and makes everything that happens serve His purposes in the government of His universe. It is the creature who is the author of sin and is thus responsible for its consequences. Sin has its origin in the creature's acting independently of God. God is not the author of anything that is evil. He never made any of the consequences of sin any more than He made the sin. God's creature is the only one to blame. God did not make a fallen nature. It resulted from the fall of angel and man. God never made a punishment for sin. Every punishment for sin is manufactured by the one committing the sin, "Whatsoever a man soweth." Our punishment springs from our own sowing. This consideration dispels all detraction in reference to God's character and Word. The place of punishment referred to in Matt. 25:41 as "prepared for the devil and his angels," may be better translated, "prepared by the devil and his angels." Wicked men share this punishment because their sins were similar to those of the evil angels, and they cooperated with the evil angels and followed their suggestions.
THE PURPOSE OF PUNISHMENT
1. He uses the punishment of sin as a preventive. This is for the breaker of His law, that he may be prevented from other infractions of it. God also has in mind the deterring of others who may learn or witness the terrible consequences of sin.
2. Punishment is also disciplinary. The root-meaning of one of the chief words for punishment is that of pruning. The Lord of the harvest never prunes to kill, but to help. The persistence of the consequences of sin long after the sin is forgiven by God is doubtless intended so to deepen and burn in the lesson that the cause of punishment may be cured. God purposes to establish in righteousness, that the creature, even if he could, would not yield to sin.
3. Punishment is also meant by God to be self-corrective. This is expressed in Jer. 2:19, "Thine own wickedness shall correct thee, and thy backsliding shall reprove thee." This still is disciplinary, but it implies that in the punishment itself is a self-corrective element. The fermentation of liquids tends to their own purification. The principle of the modern disposal plant is that one germ of impurity devours another till all their malignity is destroyed. God tells us what the harvest of sin is; "The wages of sin is death" (Rom. 6:23). This denotes all kinds of death, answering to the different kinds of sin. Sin always attempts to kill God. Its culmination was reached when it slew the Christ, but His death overcame "him (Satan) that had the power of death" (Heb. 2:14). And through our Lord's death all death has been potentially destroyed, and will be actually and historically destroyed before the end of the ages, when the Son hands over the kingdom to the Father: "The last enemy that shall be destroyed is death." God has thus limited the extent of the consequences of evil. It, in one sense, wears itself out. Let no one say however that Christ, the Savior, is not needed. We have already indicated that slaying Him only promoted His plan of redemption. It cut away all our nature of flesh and blood that He had taken, and in Him we and the whole creation were potentially set free from all corruption and all harvests that are the consequence of sin and sins. "The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death" (Rom. 8:2).This is a Sane and Scriptural Doctrine of Punishment. "For God hath shut them all up for unbelief, that He might have mercy upon all. O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments, and His ways past finding out! For who hath known the mind of the Lord? or who hath been His counsellor? Or who hath first given to Him, and it shall be recompensed unto Him again. For out of Him, and through Him, and unto Him, are all things: to whom be glory for the ages. Amen" (Rom. 11:32-36, literal).
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