Love Wins and The Love Wins Companion. Rob Bell
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for Jesus’s first listeners, it was directly related to what he was doing right there in their midst.
Second, note what it is the man wants in hell: he wants Lazarus to get him water. When you get someone water, you’re serving them.
The rich man wants Lazarus to serve him.
In their previous life, the rich man saw himself as better than Lazarus, and now, in hell, the rich man still sees himself as above Lazarus. It’s no wonder Abraham says there’s a chasm that can’t be crossed. The chasm is the rich man’s heart! It hasn’t changed, even in death and torment and agony. He’s still clinging to the old hierarchy. He still thinks he’s better.
The gospel Jesus spreads in the book of Luke has as one of its main themes that Jesus brings a social revolution, in which the previous systems and hierarchies of clean and unclean, sinner and saved, and up and down don’t mean what they used to. God is doing a new work through Jesus, calling all people to human solidarity. Everybody is a brother, a sister. Equals, children of the God who shows no favoritism.
To reject this new social order was to reject Jesus, the very movement of God in flesh and blood.
This story about the rich man and Lazarus was an incredibly sharp warning for Jesus’s audience, particularly the religious leaders who Luke tells us were listening, to rethink how they viewed the world, because there would be serious consequences for ignoring the Lazaruses outside their gates. To reject those Lazaruses was to reject God.
What a brilliant, surreal, poignant, subversive, loaded story.
And there’s more.
Jesus teaches again and again that the gospel is about a death that leads to life. It’s a pattern, a truth, a reality that comes from losing your life and then finding it. This rich man Jesus tells us about hasn’t yet figured that out. He’s still clinging to his ego, his status, his pride—he’s unable to let go of the world he’s constructed, which puts him on the top and Lazarus on the bottom, the world in which Lazarus is serving him.
He’s dead, but he hasn’t died.
He’s in Hades, but he still hasn’t died the kind of death that actually brings life.
He’s alive in death, but in profound torment, because he’s living with the realities of not properly dying the kind of death that actually leads a person into the only kind of life that’s worth living.
A pause, to recover from that last sentence.
How do you communicate a truth that complex and multilayered? You tell a nuanced, shocking story about a rich man and a poor man, and you throw in gruesome details about dogs licking his sores, and then you tell about a massive reversal in their deaths in which the rich man in hell has the ability to converse with Abraham, the father of the faith. And then you end it all with a twist about resurrection, a twist that is actually a hint about something about to happen in real history soon after this parable is told.
Brilliant, just brilliant.
There’s more. The plot of the story spins around the heart of the rich man, who is a stand-in for Jesus’s original audience. Jesus shows them the heart of the rich man, because he wants them to ask probing questions about their own hearts. It’s a story about an individual, but how does the darkness of that individual’s heart display itself?
He fails to love his neighbor.
In fact, he ignores his neighbor, who spends each day outside his gate begging for food, of which the rich man has plenty. It’s a story about individual sin, but that individual sin leads directly to very real suffering at a societal level. If enough rich men treated enough Lazaruses outside their gates like that, that could conceivably lead to a widening gap between the rich and the poor.
Imagine.
Some people are primarily concerned with systemic evils—corporations, nations, and institutions that enslave people, exploit the earth, and disregard the welfare of the weak and disempowered. Others are primarily concerned with individual sins, and so they focus on personal morality, individual patterns, habits, and addictions that prevent human flourishing and cause profound suffering.
Some pass out pamphlets that explain how to have peace with God; some work in refugee camps in war zones. Some have radio shows that discuss particular interpretations of particular Bible verses; others work to liberate women and children from the sex trade.
Often the people most concerned about others going to hell when they die seem less concerned with the hells on earth right now, while the people most concerned with the hells on earth right now seem the least concerned about hell after death.
What we see in Jesus’s story about the rich man and Lazarus is an affirmation that there are all kinds of hells, because there are all kinds of ways to resist and reject all that is good and true and beautiful and human now, in this life, and so we can only assume we can do the same in the next.
There are individual hells,
and communal, society-wide hells,
and Jesus teaches us to take both seriously.
There is hell now,
and there is hell later,
and Jesus teaches us to take both seriously.
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So what about the passages in the Bible that don’t specifically mention the word “hell,” but clearly talk about judgment and punishment?
First, a political answer, then a religious answer, and then we’ll look at a few of those passages.
Jesus lived in an incredibly volatile political climate. His native Israel had been conquered once again by another military superpower, this time the Roman Empire. Roman soldiers were everywhere, patrolling the streets, standing guard over the temple in Jerusalem, reminding everybody of their conquest and power. There were a number of Jesus’s contemporaries who believed that the only proper response to this outrage was to pick up swords and declare war.
Many in the crowds that followed Jesus assumed that he at some point would become one of those leaders, driving the Romans out of their land. But Jesus wasn’t interested. He was trying to bring Israel back to its roots, to its divine calling to be a light to the world, showing the nations just what the redeeming love of God looks like. And he was confident that this love doesn’t wield a sword. To respond to violence with more violence, according to Jesus, is not the way of God. We find him in his teachings again and again inviting his people to see their role in the world in a whole new way. As he says at one point, those who “draw the sword will die by the sword” (Matt. 26).
And so he rides into Jerusalem on a donkey, weeping because he realizes that they just don’t get it. They’re unable to see just what their insistence on violent revolt is going to cost them. He continually warns them how tragic the suffering will be if they actually try to fight Rome with the methods and mind-set of Rome.
When he warns of the “coming wrath,” then, this is a very practical, political, heartfelt warning to his people to not go the way they’re intent on going.
The Romans, he keeps insisting, will crush you.
The tragedy in all of this is that his warnings came true. In the great revolt that began in 66 CE, the Jews took up arms against the Romans—who eventually crushed them, grinding the stones of their temple into dust.
Because of this history, it’s important that we don’t take Jesus’s very real and prescient warnings about judgment then out of context, making them about someday, somewhere else. That wasn’t what he was talking about.
Now, a religious answer that begins with a question: Who is Jesus talking to? In general, in the Gospels and the stories about what he did, where he went, and what he said, who is he talking to most of the time?
Other than interactions with a Roman centurion and a woman by the well in Samaria and a few others, he’s talking to very devoted, religious Jews. He’s talking to people who saw themselves as God’s