Love Wins and The Love Wins Companion

But, simply put, the Hebrew commentary on what happens after a person dies isn’t very articulated or defined. Sheol, death, and the grave in the consciousness of the Hebrew writers are all a bit vague and “underworldly.” For whatever reasons, the precise details of who goes where, when, how, with what, and for how long simply aren’t things the Hebrew writers were terribly concerned with.

Next, then, the New Testament. The actual word “hell” is used roughly twelve times in the New Testament, almost exclusively by Jesus himself. The Greek word that gets translated as “hell” in English is the word “Gehenna.” Ge means “valley,” and henna means “Hinnom.” Gehenna, the Valley of Hinnom, was an actual valley on the south and west side of the city of Jerusalem.

Gehenna, in Jesus’s day, was the city dump.

People tossed their garbage and waste into this valley. There was a fire there, burning constantly to consume the trash. Wild animals fought over scraps of food along the edges of the heap. When they fought, their teeth would make a gnashing sound. Gehenna was the place with the gnashing of teeth, where the fire never went out.

Gehenna was an actual place that Jesus’s listeners would have been familiar with. So the next time someone asks you if you believe in an actual hell, you can always say, “Yes, I do believe that my garbage goes somewhere . . .”

James uses the word “Gehenna” once in his letter to refer to the power of the tongue (chap. 3), but otherwise all of the mentions are from Jesus.

Jesus says in Matthew 5, “Anyone who says, ‘You fool!’ will be in danger of the fire of hell,” and “It is better for you to lose one part of your body than for your whole body to be thrown into hell.” In Matthew 10 and Luke 12 he says, “Be afraid of the One who can destroy both soul and body in hell,” and in Matthew 18 and Mark 9 he says, “It is better for you to enter life with one eye than to have two eyes and be thrown into the fire of hell.” In Matthew 23 he tells very committed religious leaders that they win converts and make them “twice as much a child of hell” as they are, and then he asks them, “How will you escape being condemned to hell?”

Gehenna,

the town garbage pile.

And that’s it.

Those are all of the mentions of “hell” in the Bible.

There are two other words that occasionally mean something similar to hell. One is the word “Tartarus,” which we find once in chapter 2 of Peter’s second letter. It’s a term Peter borrowed from Greek mythology, referring to the underworld, the place where the Greek demigods were judged in the “abyss.”

The other Greek word is “Hades.”

Obscure, dark, murky—Hades is essentially the Greek version of the Hebrew word “Sheol.” We find the word “Hades” in Revelation 1, 6, and 20 and in Acts 2, which is a quote from Psalm 16. Jesus uses the word in Matthew 11 and Luke 10: “You will go down to Hades”; in Matthew 16: “The gates of Hades will not overcome it”; and in the parable of the rich man and the beggar Lazarus in Luke 16.

And that’s it.

Anything you have ever heard people say about the actual word “hell” in the Bible they got from those verses you just read.

For many in the modern world, the idea of hell is a holdover from primitive, mythic religion that uses fear and punishment to control people for all sorts of devious reasons. And so the logical conclusion is that we’ve evolved beyond all of that outdated belief, right?

I get that. I understand that aversion, and I as well have a hard time believing that somewhere down below the earth’s crust is a really crafty figure in red tights holding a three-pointed spear, playing Pink Floyd records backward, and enjoying the hidden messages.

So how should we think,

or not think,

about hell?

___________________

I remember arriving in Kigali, Rwanda, in December 2002 and driving from the airport to our hotel. Soon after leaving the airport I saw a kid, probably ten or eleven, with a missing hand standing by the side of the road. Then I saw another kid, just down the street, missing a leg. Then another in a wheelchair. Hands, arms, legs—I must have seen fifty or more teenagers with missing limbs in just those first several miles. My guide explained that during the genocide one of the ways to most degrade and humiliate your enemy was to remove an arm or a leg of his young child with a machete, so that years later he would have to live with the reminder of what you did to him.

Do I believe in a literal hell?

Of course.

Those aren’t metaphorical missing arms and legs.

Have you ever sat with a woman while she talked about what it was like to be raped? How does a person describe what it’s like to hear a five-year-old boy whose father has just committed suicide ask: “When is daddy coming home?” How does a person describe that unique look, that ravaged, empty stare you find in the eyes of a cocaine addict?

I’ve seen what happens when people abandon all that is good and right and kind and humane.

Once I conducted a funeral for a man I’d never met. His children warned me when they asked me to do the service that I was getting into a mess and that the closer we got to the service itself, the uglier it was going to get.

This man was cruel and mean. To everybody around him. No one had anything positive to say about him. The pastor’s job, among other things, is to help family and friends properly honor the dead. This man made my job quite difficult.

I eventually realized what they meant by “ugly.” When he realized he was about to die, he had his will rewritten. He purposely left relatives out who were expecting something and gave that wealth to other family members he knew they despised. He had his will changed so that at his funeral there would be pain and anger. He wanted to make sure that he would be causing destruction in this life, even after he’d left it.

I tell these stories because it is absolutely vital that we acknowledge that love, grace, and humanity can be rejected. From the most subtle rolling of the eyes to the most violent degradation of another human, we are terrifyingly free to do as we please.

God gives us what we want, and if that’s hell, we can have it.

We have that kind of freedom, that kind of choice. We are that free.

We can use machetes if we want to.

So when people say they don’t believe in hell and they don’t like the word “sin,” my first response is to ask, “Have you sat and talked with a family who just found out their child has been molested? Repeatedly? Over a number of years? By a relative?”

Some words are strong for a reason. We need those words to be that intense, loaded, complex, and offensive, because they need to reflect the realities they describe.

And that’s what we find in Jesus’s teaching about hell—a volatile mixture of images, pictures, and metaphors that describe the very real experiences and consequences of rejecting our God-given goodness and humanity. Something we are all free to do, anytime, anywhere, with anyone.

He uses hyperbole often—telling people to gouge out their eyes and maim themselves rather than commit certain sins. It can all sound a bit over-the-top at times, leading us to question just what he’s so worked up about. Other times he sounds just plain violent.

But when you’ve sat with a wife who has just found out that her husband has been cheating on her for years, and you realize what it is going to do to their marriage and children and finances and friendships and future, and you see the concentric rings of pain that are going to emanate from this one man’s choices—in that moment Jesus’s warnings don’t seem that over-the-top or drastic; they seem perfectly spot-on.

Gouging out his eye may actually have been a better choice.

Some agony needs agonizing language.

Some destruction does make you think of fire.

Some betrayal actually feels like you’ve been burned.

Some injustices do cause things to heat up.

But it isn’t just the striking images that stand out in Jesus’s teaching about hell; it’s the surreal nature of the stories he tells.

Jesus talks in Luke 16 about a rich man who ignored a poor beggar named Lazarus who was outside his gate. They both die, and the rich man goes to Hades, while Lazarus is “carried” by angels to “Abraham’s side,” a Jewish way of talking about what we would call heaven.

The rich man then asks Abraham to have Lazarus get him some water, because he is “in agony in this fire.”

People in hell can communicate with people in bliss? The rich man is in the fire, and he can talk? He’s surviving?

Abraham tells him it’s not possible for Lazarus to bring him water. The rich man then asks that Lazarus be sent to warn his family of what’s in store for them. Abraham tells him that’s not necessary, because they already have that message in the scriptures. The man continues to plead with Abraham, insisting that if they could just hear from someone who came back from the dead, they would change their ways, to which Abraham replies, “If they do not listen to Moses and the prophets, they will not be convinced even if someone rises from the dead.”