Living Without Heaven or Hell

From Gospel Translations

IF YOU WERE TO DIE TONIGHT ~ There was a time when all evangelicals knew how that sentence ended - and understood its importance. Confronting someone with the issue of his final destiny was a favorite, and effective, evangelistic strategy: "Do you know for sure that you would go to heaven?" Christians still ask the question - occasionally. Even for many long-time believers, the reality of heaven and hell has lost its immediacy, its urgency. Our culture trains us to think a great deal about the here and now, and very little about eternity. For others in our culture who know almost nothing about the Christian heritage, the question is almost useless as a tool of evangelism. The naturalists (who deny any Creator) don't think there is a heaven to be gained and a hell to be shunned. When you die, you die. Others think, vaguely, that whether you call it heaven or Nirvana or whatever doesn't matter: It is simply important to live a pretty good life. That's the best you can do. As for hell-well, it probably doesn't exist, but if it does, I don't expect any of my friends to be there .

A LOST PASSION

Two-thirds of Americans do not believe in the existence of a personal Satan, according to pollster George Barna. More than half of professing Christians are in the same camp. The existence of hell, with its threat of conscious, eternal torment, has proved so repugnant in recent decades that a rising number of evangelical thinkers argue that the Bible really teaches annihilation: that after a time, those who are lost simply cease to exist. That is their eternal punishment. As for heaven, it scarcely seems to be the passion of the Western church. By and large, we do not join Christians in every age who, homesick for heaven, have cried, "Even so, come, Lord Jesus!" As a rule, Christians who are persecuted or impoverished or sick think a great deal more about heaven than most of us do. Christians who are well fed, enjoying comfortable homes and relative security, may be tempted to focus so much on their investments, retirement plans, and hobbies that somehow heaven seems alien, or at least remote. At some level we know that we must all die, unless we belong to the final generation. But when we actually contract a serious illness we expect the medical profession to cure us, and are quite prepared to sue the doctors if they have not been diligent enough or careful enough on our behalf. We hunger the pursuit of pleasure in this life makes for healing, not heaven. We do not deny eminent sense. that heaven is there, of course - but do .,.' )'O\t'·~_spendallof~ THE FINAL RECKONING sitting around in a white nightshirt T his perspective makes sense of playing a silly harp? Of course heaven is the last chapter of Job. After all surely more than that. But what is it, his sufferings, after his discus- really? Besides, isn't there a danger of sions with his three miserable "friends;' being too fanatical - so heavenly- after Elihu's expostulations and God's minded that we are no earthly good? booming intervention, in chapter 42 WHAT IS AT STAKE? T he apostle Paul's view was quite different. At one level, he was profoundly and passionately engaged in this life. This active engage- ment embraced not only his preaching and evangelism, but also his collection of money for the poor in Jerusalem and his pastoral writing. Yet he could write, "If only for this life we have hope in Christ, we are to be pitied more than all men" (1 Cor. 15:19). Clearly he did not see belief in the afterlife as an optional extra for the especially spiritual. In the context of 1 Corinthians 15 he Job is vindicated: more children, even greater wealth than before, more honor. Today's literary critics say that the last chapter spoils the story. They would much prefer to end in moral ambigui- ty. But chapter 42 is no mistake. In the Bible, God intervenes to vindicate His people at the end. That is why the Book of Revelation encourages us to perse- vere; it is why the Lord Jesus Himself insists we should be investing heavily in the bank of heaven (Matt. 6: 19-21). In fact, heaven and hell help to establish a Christian world-view. They presuppose that history is going some- where, that our actions are morally sig- was even more specific: He insisted that nificant, and that on the last day justice if there is no resurrection that awaits us will not only be done but that justice at the end, there is no good reason to will be visible to all. believe in Christ's resurrection - and Contrast this vision of reality with in that case we are all lost, for "if Christ the view that says history just keeps has not been raised, your faith is futile; going round and round, without a goal you are still in your sins" (15:17). and a final bar of justice. Or consider These were not abstract theological the view that a lot of bad things "just points for him, nimovedfromdaTIjilife'" nlppen~'WI1li6lir'anyone·1atiliig "llie' and hard choices. Far from it: When he consequences. ~ventually ~ is rela- was incarcerated and uncertain if he would be released or killed, Paul was tom between the two, hard pressed to decide which was more desirable (Phil. 1:20-26). After all, to depart and be with Christ is "better by far" (v. 23), even though he kt10~ 'that it is better for the church if he remains with them a while longer (v. 24). Moreover, says Paul to the Corin- thians, if there is no final resurrection from the dead, then the hedonists are right, and we should join them in their refrain: Let us eat and drink, for to- morrow we die'" (15:32). Here is blunt realism: Self-sacrifice and self-denial make no sense if there is no vindication at the end. Likewise, if there is no heav- en to be gained nor hell to be feared, tivized. I shouldn't be too upset with a Hider or a Stalin, still less with the evil of my own heart: Each person has his own point of view, and no one has the right to say another is wrong. But God has that right. And on the last day His voice will be final: . VISIONS OF GWRY OR TORMENT R emember it is the Lord Jesus who, in the New Testament, has the most to say about hell and employs the most colorful pic- tures. He is the one who has instructed us not to fear those who can merely kill the body, but to fear him who, "after the killing of the body, has power to throw you into hell" (Luke 12:5). Indeed, there is a sense in which the Bible's most shocking images of an end- less hell ("the smoke of their torment rises for ever and ever") enable us to glimpse a litde more clearly just how ugly and odious sin is in God's sight Perhaps hell will be a place where men and women go on sinning and being punished without ever once wanting repentance and faith. Meditate long on Rev. 14:6-20, and it becomes difficult ever again to be casual about sin. But the opposite kind of meditation is even more rewarding. The great glory of the vision of the new heaven and the new earth is that at its center is the One who sits on the throne, and the Lamb (Rev. 21:1-22:5). There is no need there for either temple or light, for the Lord God Almighty and the Lamb are that city's temple and light. What will we lose? There will be "no more death or mourning or crying or pain, for the old order of things has passed aWay" (21:4). Nothing impure will ever enter that abode (21:27), and there will be no more curse (22:3). What will we gain? All heaven's citi- zens will see God's face (22:4), and they "will reign for ever and ever" (22:5). The greatest good of the new heaven and the new earth will be greater than reuniting with long-lost loved ones. It will even surpass the joy of breaking free of the hurts, losses, and death of thlflife.Thegreatest joywru beta"gee''''Y<Oo' God Almighty and the Lamb, to delight utterly in God's glory, to live an ever- lasting resurrection-life with God at the center of everything, and to find it unimaginably good. Can Christians - can we -:... recov- er these profoundly biblical visions of , eternal realities' and take them as' sen': ouslyas we do our lives here on earth? Not, I fear, without spending a lot of time rereading what the Bible says about these things, and thinking hard about them, praying that God would make them central in our lives .• Dr. Carson serves as re$earch professor of New Testament at Trinity Evangelical Divinity School, Deerfield, IlL His most recent book is The Gagging of God: Christianity Confronts Pluralism (Zondervan) . . '.