As an undergraduate, I sometimes used to represent the Christian Union on interfaith panels in the Students Union. These were big events where chosen members of various faith-related societies could discuss matters of faith in front of large audiences. Despite my nerves, I always felt extremely honoured to represent Bible-believing Christianity in these events.
During one panel discussion, a final question was asked to us: ‘What does your faith say about judgement in the afterlife?’ In other words, ‘Do you have a concept of hell?’.
My heart began to beat faster, I started sweating, and my mind raced with a thousand possible reactions the audience could have after hearing about my belief in a God of wrath, and of eternal judgement. Yikes!
While speaking about heaven with non-Christian friends might seem like an ideal conversation for evangelism (with perhaps the ‘Don’t you just believe in heaven because it’s a psychological crutch?’ objection to address), the topic of hell is far more daunting. We live in an age where traditional religious beliefs are challenged, and distasteful topics like hell cause our friends to wince in awkwardness – at best.
But is the topic (or rather, doctrine) of hell only reserved for ‘in house’ Christian discussions, or are there ways in which we Christians can use this doctrine in our evangelism while on campus? Theology students more than most will be able to have honest and inquisitive conversations about hell with their course mates. So, how can we use these conversations constructively in our evangelism?
A Theology of Hell
The first port-of-call is to understand this doctrine correctly. Without this, we can wander into unhelpful and unbiblical ideas about what hell is, who it’s for, and why it matters. In summary:
Hell is a spiritual reality where the consequence and punishment of rejecting God is fully realised.
Let’s break that down. Firstly, hell is a spiritual reality – a place or ‘state’ (Kilcrease 2018). We can’t find it by digging down into the earth (contrary to Hades or Tartarus in Greek mythology, Homer 8.481, 9.279), by peering into a volcano, by travelling to some distant planet, or even by examining deep within ourselves when we’re filled with self-pity or are depressed. It’s a spiritual place where spirits of people go (Luke 16:22-23).
Though John 5:19-29 and Revelation 20:4-14 might suggest a future physical hell after the eschaton, I’m making the point that hell isn’t here. Hell isn’t a state of mind, a political party, a historic atrocity, a painful injury, or bad weather. All earthly comparisons or flippant jokes about hell fall awfully, tragically, and frightfully short.
Secondly, hell is the consequence of rejecting God (Romans 6:23). Going to hell is the natural, logical result of rejecting God and so everyone in hell has no one to blame but themselves (John 3:18). And, as many theologians argue, those in hell would hate to be in the presence of the good and holy God of the Bible for all eternity.
J.I Packer writes, “Scripture sees hell as self-chosen... God’s gesture of respect for human choice. All receive what they actually chose, either to be with God forever, worshipping Him, or without God forever, worshipping themselves." (Packer 1993:262-263)
But don’t ever think that hell is therefore a good place for sinners to be. Hell is not only a self-determined consequence but, thirdly, a God-determined punishment. Since God is the holy, sovereign, and righteous King and Judge of all existence, he has the right – not just the power or the wisdom – to judge and punish every wrong (2 Thessalonians 1:8-9, Revelation 16:7). Why? Because, fourthly, those in hell have rejected God. All unrepentant sinners face their eternal destiny in hell because their sin is a rejection of God (1 Corinthians 6:9-10, 2 Thessalonians 1:8).
Why, though, is that such a big deal? Why can’t God just give such people a space to enjoy eternity without him? And that, indeed, would be hell, except there can be no enjoyment there, no light, no peace, no rest, no friends, no comfort, and no end (Matthew 13:42, 22:13, 25:41, Mark 9:48, Revelation 14:11) since God is the source of those things.
‘What a torment!’, you might say. But why such torment? Because they have rejected the greatness, the beauty, the rest, the majesty, and the holiness of a good God. As Piper (2008) rightly notes, the horror of hell is an echo of the greatness of God's own holiness. The more we appreciate God's holiness, the more we will recognise the horror of sin and the rightness of its consequence: wrath, eternally separated from Him.
In other words, hell is bad because God is good. Hell is so awfully bad because God is so wondrously and impeccably good. It sounds like an oxymoron, but the more we discover the severity of sin and the holiness of God, the more hell strangely (and sadly) makes sense.
How the Doctrine of Hell can Fuel our Evangelism
Back on the panel… My turn to answer the question came, and before the audience I explained the Bible’s teaching on hell, finished my explanation with the hope of salvation in Jesus, and sat down. It was all a blur, but I was confident. After the event, I found myself surrounded by interested people, mostly Muslims, who wanted to know more. They told me that of everyone on the panel, I exuded the most confidence, articulation, and joy in what I believed – especially in how I handled the question on hell.
Wow! I was amazed that a gentle but confident explanation of the Bible’s teaching on hell could illicit such interest. Not all of us can lecture to an audience on hell for a few minutes, and I doubt any of us want that. So how can hell impact our evangelism – even our everyday conversations – as theology students on campus?
Well firstly, remembering hell gives us a sense of urgency. Even without speaking to an unbelieving course mate about hell, we can see that the reality of hell can, and should, provide us with an urgency and intentionality in our evangelism. This doesn’t mean that we evangelise out of fear (1 John 4:18), or become filled with guilt if we fail to win over our course mates (Ezekiel 18:20). But we can remember the reality of judgement and the glory and goodness of God, and be healthily motivated to tell our friends about Jesus, the Antidote to hell and Saviour of sinners.
Secondly, we shouldn’t be embarrassed about hell but remember that God’s truth can stand up under scrutiny. Apologetics can go, and have gone, a long way in affirming the Bible’s truths and witnessing to the lost. For example, Keller (2008:68-83) points out that accepting the reality of hell isn’t a universal problem for people. Some cultures prefer the idea of hell (rightful justice and judgement) compared to heaven (forgiveness and grace)!
Additionally, determining what sins are and aren’t bad enough to warrant hell elevates us to a false God-like position and is entirely based on our own flawed and subjective morality. Who draws the line between acceptable sins and atrocious sins, and what or who gives them that authority to create their own afterlife and impose it on others?
And a final example: What’s the alternative? – That a good God refuses to punish evil, refuses to be just, refuses to vindicate victims in eternity? We desire justice when we see evil and atrocities; how much more does God? So, what is the alternative? Another religion? Other religions have no concept of mercy from a destiny in hell which parallels the gospel of Jesus Christ. What about atheism? Well, famous proponents of atheism accept that being hurt or victimised in this earth is just ‘tough luck’, the ‘roll of the dice’, or “blind pitiless indifference.” (Dawkins 1995:133)
But before you memorise a bunch of intellectual arguments around the logic and necessity of hell, remember that Christians should not be interested in winning arguments but in winning souls for Christ, and doctrines like hell are at the top of the list when it comes to evangelising with gentleness, sorrow, patience, and a heavy heart. If a friend asks you about hell, it might not be from intellectual curiosity but from personal pain. Dialoguing about hell on campus, even in theology lectures, must be done with utmost pastoral care and wisdom.
The doctrine of hell should fuel not only our talk but our own character as well. As we live well and represent Jesus well to our friends and course mates, we demonstrate a God who is too good to miss out on and too wonderful to reject. As we train our talk to be ”always full of grace, seasoned with salt” (Colossians 4:6 NIV), and live in such a way that draws attention to the goodness of God (Matthew 5:16), speaking about hell with our course mates can be an opportunity to address misconceptions, explain God’s wise and righteous justice, and present Christ as the loving and compassionate Saviour.
Enjoyed this? Try this next: Speaking on Easter Hope
References:
Dawkins, R. (1995). orig. 1986. The Blind Watchmaker. New York: W.W Norton & Company
Homer, Iliad.
Keller, T. (2008). The Reason for God: Belief in an Age of Scepticism. London: Hodder & Stoughton.
Kilcrease, J. (2018). ‘Hell’. In Ward, M. et al. (eds.). (2018). Lexham Survey of Theology. Bellingham: Lexham Press. Logos Bible Software edition.
Lewis, C.S. (1946). The Great Divorce. London: Geoffrey Bles.
Packer, J.I. (1993). Concise Theology: A Guide to Historic Christian Beliefs. Nottingham: IVP.
Piper, J. (2008). ‘The Echo and the Insufficiency of Hell’. Desiring God. Available at https://www.desiringgod.org/messages/the-echo-and-the-insufficiency-of-hell [accessed on 02/08/2024].
