What is Tartarus?

In 2 Peter 2:1 the Revisers give rightly "the Master" (δεσπότην) that bought them; for it is purchase, not redemption, which is in question. Purchase is universal; not so redemption, which is inseparable from faith in Christ and the forgiveness of offences. It is clear from the passage before us that the most wicked are "bought" by the Master, whom they deny to their own swift destruction; that they were "redeemed" is more assumption, and, in fact, a grave error. — In 2 it is "the" truth. In 4 it is "angels when they sinned," not "the angels that sinned," which would require τῶν ἀ. τῶν ἁ. and then would mean the whole; whereas the apostle speaks only of a part even of those that fell. Ταρταρώσας is the word translated "cast down to hell," and occurs here only in the New Testament. It means hurling into the lowest abyss. In the same verse there is a question of reading on which turns either "pits" or "chains," the more ancient copies inclining to the former, while the expression of Jude may have suggested the latter. — In 5 "N. an eighth" means with seven others. — If the Revisers render τηρουμένους in 4 "to be reserved," and in 2 Peter 3:11 λυομένων "to be destroyed," why not κολαζομένους in 9 "to be punished"? Does not this suit εἰς ἡμ. κρ. better than "under punishment"? It is a class so characterised. — In 11 it is not "which are greater," etc., but "greater as they are," etc.

ταρταρόω, 'to cast into Tartarus,' a term used by heathen writers for the 'deepest abyss of the infernal regions,' a place of extreme darkness. 2 Peter 2:4: cf. 2 Peter 2:17 and Jude 13.

*Once, referring to a class of fallen angels, the word tartarosas is used (2 Pet. ii. 4), and translated " cast them down to hell," literally to Tartarus" †"Eternal Hope," Serm. 3.

If only the belief in the existence of hell were to establish itself more firmly and absolutely in our minds, it would evidence itself in a deeper sense of sin, a truer appreciation of the atonement of Christ, in a more intense desire to spread the blessed gospel of God’s grace on the part of every true Christian. The weakening of these truths in our souls will loosen God’s hold upon us and sap our energy in seeking the blessing of others. Even heathen consciences admit there must be a hell. The Apostle Peter makes use of this when he says, “God spared not the angels that sinned, but cast them down to hell (Tartarus)” (2 Peter 2:4). Tartarus was the pagan Roman’s conception of hell. According to heathen mythology Tartarus was a gulf of gloom, its gates of rock guarded by Furies whose every hair was a serpent.

Even heathen conscience averred there must be a hell. The Apostle Peter makes use of this when he says, “God spared not the angels that sinned, but cast them down to hell [Tartarus]” (2 Peter 2:4). Tartarus was the pagan Roman’s conception of hell. According to heathen mythology Tartarus was a gulf of gloom, its gates of rock guarded by Furies, whose every hair was a serpent.

Other pictures used are those of an abyss and a prison (Luke 8:31; Rom.10:7; 1 Peter 3:19-20; Rev.9:1-2,11; 11:7; 17:8; 20:1,3 cf. verse 7. The Greek words are abyssus and phulakee (1 Peter 3:19). The word in 2 Peter 2:4 translated “hell” in the King James translation and “the deepest pit of gloom” in the J.N.D.translation is the Greek word tartarus. This is the only place where it occurs in the New Testament. It is a term used by heathen writers for the “deepest abyss of the infernal regions”. However, these are mainly references to the punishment in an interim state; of the deceased unbelievers, of angels who have sinned and are kept until the judgment of the great day, and of Satan himself during the millennium. According to Vine's Expository Dictionary the abyss (abyssus) or “bottomless pit” is a description of an immeasurable depth, the underworld, the depths of sheol. In Romans 10:6-7 the abyss is contrasted with heaven, the present dwelling place of the exalted Christ.

The Spirit of God calls attention through Peter to that which happened in past history, showing that God deals with apostates who defy Him and are disobedient, while the godly He delivers. In Jude we shall find out, that while there is much similarity, the purpose of the testimony is quite different from that of Peter. First, mention is made of the angels who sinned and who are cast down to hell, the word being Tartarus (the very lowest pit), where they are kept in chains of darkness for the coming judgment. It is evident that this passage does not mean Satan and the angels who joined in his rebellion before ever man was created. Satan and the fallen angels are not now in the lowest pit awaiting there in a helpless condition the judgment; they are not in chains, but loose, and Satan, as the prince of this world, uses his angels in the pursuit of his work. Who, then, are these angels? They are the beings described in Genesis 6:1-4 as the "sons of God" (a term which in the Old Testament means angels) who came down and mingled with the daughters of men. These angels, as Jude tells us, did not keep their first estate, left their assigned place, and by their disobedience became the means of corrupting the race in such a manner that the judgment of God had to act in the deluge.

This to a believer in divine inspiration is decisive. God knew all and cannot lie. Difficulties there assuredly are to us, who know little of what is possible to beings so far transcending human estate. But we learn even from the reserved terms employed in the original text and the inspired comments that angelic commerce with mankind was exceptionally heinous in itself and in its results. God therefore avenged the flagrant departure from all the bounds He had laid down for the indigenous dwellers on high, as well as for the creatures of earthly mould by a judgment that slumbered not nor spared either. For it is evident that the fruits of the iniquity no less than the guilty mothers perished in the deluge; while the appalling sentence of consignment to everlasting bonds under darkness befell such angels as kept not their own first estate, to await the great day's judgment. Their lot, so different from that of the devil and his angels, marks the enormity of their sin for which God cast them into Tartarus (2 Peter 2:4). They had so daringly abused their liberty that they were handed over to the gloomiest custody; unlike the rest of the fallen angels, who have even access to heaven and accuse the saints and deceive the whole habitable earth as yet.

ἄβυσσος. In Rom. 10:7 'the deep' probably refers to the deep sea, for in Deut. 30:13 (from whence the quotation is made) it is "Who shall go over the sea for us?" and the sea is called 'the deep' elsewhere, as Isa. 51:10; Isa. 63:13, etc. In Luke 8:31 'the deep' refers to the abyss where evil spirits are confined. It is probably the place where the fallen angels are reserved in chains of darkness, 2 Peter 2:4, where the reference is to tartarus, not gehenna. See BOTTOMLESS PIT.

The main peculiarity is next described (pp. 18-20). Were "the spirits" those of men who once lived and disobeyed the word? Or, as Dr. B. affirms, were they fallen angels? He argues on the absence of qualifying words, such as are in Heb. 12:23. This again is singular misconception. For the imprisoned spirits are qualified "as heretofore disobedient," i.e. to the preaching in Noah's days. Men, not angels, are the objects of preaching, or the subjects of unbelieving disobedience. On the showing of the scripture cited, the sin alleged in Second Peter and Jude was a horrible rebellion against the divine demarcation between angels and mankind. Nor does Moses any more than the N.T. characterise the offending angels as disobedient to preaching. Jehovah's Spirit strove with man, but would not more than a hundred and twenty years; whereas angels are branded as having sinned and not kept their own first estate or principality, but left their proper habitation. Therefore were they dealt with exceptionally and consigned to Tartarus, while reserved for judgment of the great day, instead of being allowed freedom to tempt like the rest. "The demons also believe and shudder" (James 2:19). They all knew and know their doom, they are not blinded like man.