A Fresh Perspective - 05/30/08
This column is the third in the series. The only reference to "hell" (gehenna) in Luke's Gospel is found in a saying where Jesus is trying to dispel fear. He tells the crowd that there is no need to fear those who can kill the body, that if there is anyone to fear it is God who is able to destroy both soul and body in hell (Luke 12:5). Here, as in Mark's Gospel (9:43-48), the image is one of complete destruction (annihilation) in hell, not eternal punishment.
But after Jesus says this he quickly points out that a small, insignificant sparrow is cared for by God and is not forgotten. Then he says, "Indeed, the very hairs of your head are all numbered. Don't be afraid; you are worth more than many sparrows" (Luke 12:7). The whole point is this: If anyone is to be feared it is God; but there is no need to fear God, because God puts great value on our lives and infinitely cares for us. God is not to be feared like a tyrant who eliminates all opposition; God is to be loved like a caring Parent who punishes for the sake of correction. The whole point of Jesus' teaching is not to threaten people with "hell," but to remove the terror of fear altogether by imagining a compassionate God.
In addition to this one reference to "hell" Luke gives us the interesting story about the rich man and the beggar (Luke 16:19-31). The story falls into two parts: the first part speaks of the fate of the rich man and Lazarus, while the second part shows the folly of not believing the law and the prophets. The connection of these two parts makes sense because some of the Pharisees used the Scriptures to support their view of wealth--that the righteous prosper and the wicked suffer. Jesus regarded their position on wealth and suffering/poverty to be a misreading of the law and the prophets. The story is meant to highlight in a shockingly, exaggerated way the complete opposite of this theology.
New Testament scholars point out that it would be improper to call this story a parable; it is pure allegorical fiction. A similar story appears in other ancient literature and cultures. According to scholar Fred Craddock at least seven versions of the story are to be found in the rabbinical writings, where the characters of the story vary. Some scholars trace it back to Egypt, where there is an abundance of stories about the dead that follow this form.
Jesus is employing a conventional story form to critique the Pharisees misuse of the law; particularly the way they interpreted the law to justify their love of money. This story is not unique to Jesus; he has plucked this right out of their story world in order to teach truth about the values of God's kingdom, which Jesus is expecting to come on earth.
The story says nothing about the actual fate of the righteous or the unrighteous. The word for hell (gehenna) does not appear in the text; instead the word "hades" occurs, meaning the "abode of the dead." To literalize the details of the story is to completely misinterpret Jesus' intention in telling it and the fundamental nature of the story itself. It would rob the story of its power and reduce the story to the ridiculous.
Chuck Queen is Pastor of Immanuel Baptist Church, Frankfort (CBF affiliated). You can access his sermons and past articles at www.ibcfrankfort.com. He welcomes your comments at cqueen@fewpb.net