A Fresh Perspective - 06/20/08
This column is my sixth in the series on hell. It is clear from Paul's letters that he expected a future judgment, but it is not at all clear what he believed about the consequences of this judgment. His most severe depiction of judgment occurs in 2 Thessalonians 1:5-10, one of his earliest letters, though many Pauline scholars do not attribute this epistle to Paul. The context is one of intense persecution, and the entire passage (1:3-2:12) is filled with apocalyptic images. God will "repay with affliction" those who have afflicted Christ's followers "when the Lord Jesus is revealed from heaven ... inflicting vengeance ... These will suffer the punishment of eternal destruction, separated from the presence of the Lord." While severely harsh in tone there is no mention of "hell" (gehenna) and the fate of the wicked is described as "eternal destruction" (annihilation).
Another judgment text that is certainly from Paul is Romans 2:5-11. On the day of "God's righteous judgment" God "will repay according to each one's deeds." Those who have done evil will face God's "wrath and anger" and will experience "anguish and distress"; whereas, those who have done good will be given "eternal life" and will experience "glory and honor and peace." Like the text from 2 Thessalonians it seems, on the surface, to be retributive in character, though the passage is prefaced by the observation that God's kindness is intended to lead people to repentance (2:4). Could God's judgment be a form of kindness? The passage concludes with the statement that God shows no partiality (2:11). God judges fairly. There is no mention of "hell," nor is their any intimation of eternal suffering. In fact, the word for "hell" does not occur in any of Paul's letters.
It's interesting also that in Romans 14:10-12 the concept of universal judgment ("we will all stand before the judgment seat of God") is followed by the idea of universal restoration ("every tongue shall give praise to God"). Paul never works out a clear theology of judgment in his letters. Paul, however, always favors mercy, giving the most attention and emphasis to God's grace: "where sin increased, grace abounded all the more" (Rom 5:20).
In Paul's later writings in Ephesians and Colossians (though some scholars do not attribute these writings to Paul) he seems to have adopted a view of restorative judgment/justice. In Ephesians 1:10 Paul states that it is God's plan "to gather up (reconcile, bring together in unity) all things (universal emphasis) in him (Christ), things in heaven and things on earth. In Colossians 1:20 God's purpose in Christ is "to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross." Here the redeeming significance of Christ's death has universal implications.
Did Paul believe that God's judgment/justice would lead to the reconciliation of all people and creation? Could God's judgment be the means through which real repentance/conversion comes to all people? Has Paul's thought evolved over time from belief in retributive punishment (eternal destruction) to belief in restorative judgment/justice (the gathering up of all things in Christ)? These are questions that the very content of Paul's letters raise. At any rate, the conventional doctrine of "hell" is nowhere in the picture in Paul's letters.
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.