The story of Lazarus and the Rich Man (Luke 16:19–31) is often one of the first to be mentioned as giving explicit details on the nature and geography of hell. Upon closer examination, these assumptions prove to be lacking and evidence pulls us in another direction. Jesus told this story as a condemnation against the Pharisees, after a prolonged controversy with them regarding the rich and poor. This will be shown by analyzing the context of the story within the gospel of Luke, as well as the cultural and sociological context. Also, the parabolic genre of this story will be considered against the background of extra-biblical parallels of Jesus’ time, which will further reveal its authorial intent.
Continue reading “Hypocrisy, Not Hell: The Polemic Parable of Lazarus and the Rich Man”
On June 22, 2012, well-known and respected theologian and scholar D. A. Carson told his audience that, as far as he could see, in Scripture “there is no hint anywhere that people in hell genuinely repent.” 1 As part of an exposition of Revelation chapters 21 and 22 he cited both Revelation 21:8 and Jesus’ parable of Lazarus and the rich man in Luke 16 as evidence that “hell is not filled with people who are deeply sorry for their sins.” To the contrary, Carson said, it is “filled with people who for all eternity still shake their puny fists in the face of God Almighty, in an endless existence of evil.”
Although he didn’t include it as part of that presentation, in the past he has also pointed to Revelation 22:11 (“Let the one who does wrong, still do wrong”), writing of “the vileness they will live and practice throughout all eternity.” 2 He has also elsewhere suggested the possibility that this perpetual lack of repentance on the part of the wicked, and their ongoing sinfulness, is part of the ground and justification for their eternally ongoing punishing.
Carson’s view raises several questions. How legitimate is his application of the parable of Lazarus and the rich man? Will those consigned to final punishment fail to repent and continue to sin following their judgment and sentencing? Does the Bible indicate that they will go on sinning forever, implying that they have been raised immortal? Even if it does not, if they continue to sin after judgment at all, wouldn’t they accrue additional retributive debt, requiring further punishment, during which their continued rebellion would earn them still further punishment, and so on ad infinitum throughout eternity?
Continue reading “No Penitent in Hell: A [Reformed] Response to D. A. Carson”
- Carson, D. A. “Home at last: The spectacular God at the center (Revelation 21-22).” http://thegospelcoalition.org/resources/a/home_at_last_the_spectacular_god_at_the_center_revelation_21-22.
- Carson, D. A. (2009). The Gagging of God: Christianity Confronts Pluralism. (Zondervan, Kindle Edition) p. 533.
I’ll confess that I really don’t know who Matt Chandler is. Perhaps I’m not as well read and plugged into evangelicalism as I should be. I also haven’t read any reviews of Chandler’s book, The Explicit Gospel, critical or otherwise, and so I don’t know what other people think of him. About a month ago my church began announcing that we would soon begin a series based on this book, and the descriptions of it on posters and flyers—although compelling and engaging to many, I’m sure—left me with no idea what the book was actually about. Designed to captivate and spark interest, the failure of the marketing campaign to communicate ultimately anything meaningful at all about the book left me a little worried that The Explicit Gospel would be theologically vapid.
But a friend of mine who knows me very well, having peeked at portions of the book, told me I was in for a pleasant surprise. He recalled that in the very first episode of my podcast I lamented the fact that seemingly few Christians are being taught to look forward to their bodily resurrection, instead placing their hope in an eternal, disembodied existence floating around on clouds playing harps. He told me I’d be excited to know that Chandler teaches the resurrection in his book, and my friend assured me that this was just one example of several meaty theological topics Chandler addresses.
Indeed I was a little excited. And since I was recently given the gift of a Kindle by my best friend, I decided to purchase the Kindle edition of The Explicit Gospel. I’m only one chapter into the book but I must say that I’m very impressed. Perhaps my praise is a little premature but so far I am blown away by Chandler’s ability to communicate deep and profound theology in potent yet accessible language likely to move the minds and emotions of a diverse audience. Unfortunately, however, curiosity having led me to search the book for the word “hell,” I discovered that Chandler makes some mistakes concerning final punishment.
Continue reading “Explicit Mistakes: A Response to Matt Chandler”
I cannot count the number of times I have witnessed critics of conditionalism point to Jesus’ parable of Lazarus and the rich man as a challenge to our view. I understand and respect one explanation offered by some of my fellow conditionalists, even if I don’t yet affirm it: They would say that the parable borrows from a then-contemporary Jewish folktale of sorts in order to teach a moral lesson having to do with social inequality and is not intended to communicate anything about the conscious suffering of people like the rich man in the story. Unfortunately, however, traditionalists who find this explanation dubious think their challenge stands. Because of this, when my view of final punishment is objected to on the basis of this parable, I stress a different point: It’s not about final punishment.
Continue reading “Lazarus and the Rich Man: It's Not About Final Punishment”