Chapter 24


Chapter 24

Jesus and Hell

Jonah 4
Luke 16:19–31
Matthew 25:31–40

Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.

Jesus was boring, if you go by the tame and uninteresting caricature many of us were given. He was a quiet, gentle, excessively nice, somewhat fragile man on whose lap children liked to sit. He walked around in flowing robes in pastel colours, never dirty, always freshly washed and pressed. He liked to hold a small sheep in one arm and raise the other as if hailing a taxi. Or he was like an x or n – an abstract part of a mathematical equation, not important primarily because of what he said or how he lived, but only because he filled a role in the cosmic calculus of damnation and forgiveness.

The real Jesus was far more complex and interesting than any of these caricatures. And nowhere was he more defiant, subversive, courageous and creative than when he took the language of fire and brimstone from his greatest critics and used it for a very different purpose.

The idea of hell entered Jewish thought rather late. In Jesus’ day, as in our own, more traditional Jews – especially those of a political and religious group known as the Sadducees – had little to say about the afterlife and about miracles, angels and the like. Their focus was on this life and on how to be good and faithful human beings within it. Other Jews – especially the Pharisees, the Sadducees’ great rivals – had welcomed ideas on the afterlife from neighbouring cultures and religions.

To the north and east in Mesopotamia, people believed that the souls of the dead migrated to an underworld whose geography resembled an ancient walled city. Good and evil, high-born and lowly, all descended to this shadowy, scary, dark, inescapable realm. For the Egyptians to the south, the newly departed faced a ritual trial of judgement. Bad people who failed the test were then devoured by a crocodile-headed deity, and good people who passed the test settled in the land beyond the sunset.

To the west, the Greeks had a more elaborate schema. Although there were many permutations, in general souls were sorted into four groups at death: the holy and heroic, the indeterminate, the curably evil and the incurably evil. The incurably evil went to Tartarus where they would experience eternal conscious torment. The holy and heroic were admitted to the Elysian Fields, a place of joy and peace. Those in between might be sent back to Earth for multiple reincarnations until they could be properly sorted for shipment to Tartarus or the Elysian Fields.

Then there were the Persian Zoroastrians to the east. In Zoroastrianism, recently departed souls would be judged by two angels, Rashnu and Mithra. The worthy would be welcomed into the Zoroastrian version of heaven. The unworthy would be banished to the realm of the satanic figure Ahriman – their version of hell.

A large number of Jews had been exiles in the Persian Empire in the sixth century BC, and the Persians ruled over the Jews for about 150 years after they returned to rebuild Jerusalem. After that, the Greeks ruled and tried to impose their culture and religion. So it’s not surprising that many Jews adopted a mix of Persian and Greek ideas of the afterlife. In fact, the Pharisees may have picked up their name from the old word for Persian – Parsi or Farsi. For Jews who integrated Greek, Persian and other ideas into their vision of the afterlife, the heaven-bound could be easily identified. They were like the Pharisees – religiously knowledgeable and observant, socially respected, economically prosperous and healthy in body. The hell- bound were just as easily identified: the opposite of the Pharisees – uninformed about religious lore, careless about religious rules, socially suspect, economically poor and physically sick or disabled.

Jesus clearly agreed with the Pharisees that there was an afterlife. Death was not the end for Jesus. But one of the most striking facets of his life and ministry was the way he took the Pharisees’ understanding of the afterlife and turned it on its head.

Who was going to hell? Rich and successful people who lived in fancy houses and stepped over their destitute neighbours who slept in the gutters outside their gates! Proud people who judged, insulted, excluded, avoided and accused others! Hypocrites who ‘strained out gnats and swallowed camels’! In other words, who was going to hell? People just like the Pharisees! The judgement they so freely pronounced on others, Jesus turned back on them.

And who, according to Jesus, was going to heaven? The very people whom the religious elite despised, deprived, avoided, excluded and condemned. Heaven’s gates opened wide for the poor and destitute who shared in few of life’s blessings; the sinners, the sick and the homeless who felt superior to nobody and who therefore appreciated God’s grace and forgiveness all the more; even the prostitutes and tax collectors. Imagine how this overturning of the conventional understanding of hell must have shocked everyone – multitudes and Pharisees alike.

Again and again, Jesus took conventional language and imagery for hell and reversed it. We might say he wasn’t so much teaching about hell as he was un-teaching about hell. In so doing, he wasn’t simply arguing for a different understanding of the afterlife. He was doing something far more important and radical: proclaiming a transformative vision of God. God is not the one who condemns the poor and weak, nor is God the one who favours the rich and righteous. God is the one who loves everyone, including the people the rest of us think don’t count. Those fire-and-brimstone passages that countless preachers have used to scare people about hell, it turns out, weren’t intended to teach us about hell: Jesus used the language of hell to teach us a radical new vision of God!

Jesus used fire-and-brimstone language in another way as well. He used it to warn his countrymen about the catastrophe of following their current road – a wide and smooth highway leading to another violent uprising against the Romans. Violence won’t produce peace, he warned; it will produce only more violence. If his countrymen persisted in their current path, Jesus warned, the Romans would get revenge on them by taking their greatest pride – the temple – and reducing it to ashes and rubble. The Babylonians had done it once, and the Romans could do it again. That was why he advocated a different path – a ‘rough and narrow path’ of non-violent social change instead of the familiar broad highway of hate and violence.

For a time, the Pharisees rejected both Jesus’ alternative portrayal of God and his warnings about a violent uprising. In fact, the Pharisees joined with the Zealots and became leaders in a rebellion against the Roman Empire in ad 67. Their grand scheme succeeded for a time, but three years later the Romans marched in and crushed the rebellion. Jerusalem was devastated and the temple was destroyed. The nation was even worse off after its revolution than before.

And that was when the Pharisees changed. In many ways, after their failed revolution, they followed a path more like the one Jesus had taught. They showed that it wasn’t too late to change, even for the Pharisees.

In that outcome, we see the real purpose of Jesus’ fire-and-brimstone language. Its purpose was not to predict the destruction of the universe or to make absolute for all eternity the insider-outsider categories of us and them. Its purpose was to wake up complacent people, to warn them of the danger of their current path, and to challenge them to change – using the strongest language and imagery available. As in the ancient story of Jonah, God’s intent was not to destroy but to save. Neither a great big fish nor a great big fire gets the last word, but rather God’s great big love and grace.

Sadly, many religious people still use the imagery of hell more in the conventional way Jesus sought to reverse. Like Jonah, they seem disappointed that God’s grace might get the final word. If more of us would re-examine this fascinating dimension of Jesus’ teaching and come to a deeper understanding of it, we would see what a courageous, subversive and fascinating leader he was, pointing us to a radically different way of seeing God, life and being alive.



Meditate & Contemplate

1. What one thought or idea from today’s lesson especially intrigued, provoked, disturbed, challenged, encouraged, warmed, warned, helped or surprised you?
2. Share a story about a time someone confronted you with a mistake or fault and you didn’t respond well.
3. How do you respond to the parable of the rich man and Lazarus?
4. For children: What are some of the ways that grown-ups try to keep children from doing harmful or dangerous things? What ways do you think work the best?
5. Activate: This week, look for people like Lazarus in the parable and refuse to imitate the rich man in your response to them.
6. Meditate: Imagine the rich man walking by Lazarus in the gutter. In silence, ask God if you are stepping over anyone in your life.