How Real is Hell? by Steve Barber

'Covers a lot of ground in a mere 80 pages. Barber considers the evidence for and against the three principle views of hell - a concise primer on this difficult and complex doctrine' 

How Real is Hell?
By Steve Barber
Wipf & Stock
ISBN 9798385228270
Reviewed by Trevor Stammers

Books on hell are unlikely to ever be best-sellers, so both author and publisher are to be commended for adding this one which covers a lot of ground in a mere 80 pages. Barber considers the evidence for and against the three principle views of hell, the traditional - hell is a place of eternal conscious punishment, the conditional (also referred to as annihilationism) – the punishment of hell ultimately results in cessation of existence of the unrepentant, and universalism – there will be no one in hell for ultimately ‘all will be brought into God’s kingdom.’ (p2)

He spends little time on universalism, though considers that ‘arguments against the universal reading of all things being reconciled to Christ in Col 1:20 are not entirely convincing’ (p63). Most of the book however is about the debate between traditionalists and conditionalists.

The first chapter then considers the use of geenna, the NT word for hell which ‘occurs twelve times, eleven of which are in the Synoptics (all spoken by Jesus)’ (p10). Fleeting consideration of the Apocrypha and Pseudographia and the early Church Fathers is given, but Barber mainly stresses the Old Testament ‘should be the first place to turn for understanding geenna imagery’ (p13) and focusses on the meaning of Sheol – the place of the dead and the ‘Day of the Lord’ in particular but also notes that Is 26:19 and Dan 12:2 in particular ‘point to a positive destiny after death.’

In considering the dual imagery in Mark 9:48 Barber concludes ‘though fire could depict ongoing punishment …there is little evidence this was the primary understanding of the metaphor.” (p26) and in the light of Is 66:24 he thinks ‘their worm’ devours that which is already dead and imagery of the worm is about disgrace. 'The worm is everlasting but the punishment is not.' (p 27)

Noting that neither Paul nor John mention geenna in their NT letters (nor John in his gospel) but write about future judgment ‘in different, seemingly more straightforward terms’ Barber is inclined to interpret ‘geenna (hell) imagery in the light of more plain teaching and not vice versa’ (p31) This seems a helpful approach to difficult biblical texts in general.

The next chapter explores the term ‘eternal punishment’ (aonios kolasis) at the conclusion of Jesus parable of the sheep and goats (Matt 25:46). He assesses the views of those who attempt to make aonios a reference to quality rather than duration and kolasis to refer to pruning rather than punishment. Interestingly Barber considers the former idea as ‘appealing’ rather than convincing but adds that the traditional view appears the strongest in the light of this verse.

Chapter 3 considers the conditional or annihilationist view as promoted by John Stott in his later ministry. Clarke Pinnock in the US similarly is convinced ‘The impression Jesus leaves us with is a strong one. The impenitent wicked can expect to be destroyed by the wrath of God’. Pinnock also states that Paul ‘creates the same impression’ (p37). Barber considers there is little evidence that the NT words commonly translated as death (thanatos and apothnesko), perishing (appolumi) and destruction (olethros and apoleia) mean anything other than ‘cessation of being’. (p44). Furthermore he cites 2 Peter 2:6 where Peter uses the ‘turning of the cities of Sodom and Gomorrah to ashes’ as ‘an example of what is going to happen to the ungodly’ as strong support for the annihilationist view.

The whole of the next chapter is devoted to Jesus’ parable of Lazarus and the rich man (Lk 16:19-31). In short Barber takes the view of N T Wright who maintains ‘the story is not to teach about what happens after death but to insist on justice and mercy within this present life.’ (p47)

Chapter 5 considers the two passages in Revelation (14:9-11 and 20;10-15) and Wenham is quoted approvingly, when he states Rev 14 is ‘the most difficult passage that the conditionalist has to deal with’.(p50) Barber uses several approaches to defend the conditionalist view of these passages, the most convincing of which in my view is the essential role of the Old Testament in interpreting the New Testament and Revelation in particular. The similarities he draws between Rev 14:9-11 and Gen 19:23-28 and Isaiah 34:9-10 I found persuasive in his conclusion that the smoke ascending is a sign that God’s enemies are well and truly dead. (p54)

Chapter 6 considers four texts appealed to by universalists for their view - Rom 5: 18-19, Rom 11:26, Phil 2:10-11 and Col 1:20. Of these he only finds the last is a strong possible case but overall believes that the universalist case is far from convincing; it is rather ‘the triumph of hope over exegesis'. (p60)

The final chapters chart the author’s personal journey through the research and writing of the book which had been precipitated in part by pastoral concern for a church member distressed by the traditional view of hell. Though the author was already of the conditional view he ‘suspected support for the traditional view was stronger. However (in the light of his research) '…the traditional view appears to have exegetical challenges. I find [it] wanting..’ p65.

The book also contains details of a brief survey of pastors' views on hell and details of his methodological approach. The overriding thought for me in reading the book is the connection of hell with justice. It is not uncommon when a particularly heinous murder has taken place for people involved to comment on the lines of ‘Hell is too good for him’ (and it usually is a ‘him’ or ‘He should rot in hell’.) While not defending such remarks, they do indicate a visceral cry for justice. Universalism, while superficially comforting, at a deeper level negates justice it seems to me and scriptural support for it is minimal and unconvincing.

I commend the book as a concise primer on the difficult doctrine of hell. John Stott states, 'As a committed evangelical, my question must be – and is – not what does my heart tell me but what does God’s word say?' (p68).

Anyone reading this book will realise that what scriptures say about hell is more complex than the usual lines of division on the topic might suggest.

 

Dr Trevor Stammers is a member of the Scottish Council on Human Bioethics and was a GP for 30 years before becoming Associate Professor of Bioethics and Medical Law and Director of the Centre for Bioethics and Emerging Technologies at St Mary’s University, Twickenham