What Do We Know So Far?

Before moving on to consider the teaching on this subject elsewhere in the New Testament, it would be helpful to summarize what we can definitely say on the basis of Jesus’ own teaching.

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Looking at the possibility that some of Jesus’ remarks may have been deliberately exaggerated for emphasis allows us to see that some of the more gruesome descriptions that we have heard of the afterlife may be the result of misunderstanding. But, on the other hand, we must never overlook the fact that such passages are there specifically to emphasize the vital importance of the points Jesus is making. So, before moving on to consider the teaching on this subject elsewhere in the New Testament, it would be helpful to summarize what we can definitely say on the basis of Jesus’ own teaching.

Some of these teachings will be familiar from the foregoing discussions and may be summarised quite briefly: but others have not yet been introduced, because there are few, if any, grounds for seriously challenging what Jesus actually said or meant.

We Will Be Repaid for our Deeds — Good or Bad

The parables of the sheep and the goats (Mat 25:31-46) and the Rich Man and Lazarus (Luke 16:19-31) both make the point that we will be judged, not only on the basis of the good or bad that we have done, but also on the basis of the good that we failed to do. We are also told that we shall be judged on the way in which we judge others (Mat 7: 1-2) and on whether we show mercy to those who wrong us (Mat 6:14-15).

Many interpret this to mean that God has some way of balancing our bad deeds against the good that we have done; such that, if our good deeds outweigh our bad ones we’ll be admitted to heaven. Most of us consider ourselves to be ‘fairly decent people,’ — ‘most of the time’ — and at the same time we see Jesus as being loving and patient with people who have done far worse things than we have. So we tend to assume that, if God exists, we ought to get off reasonably lightly.

The Standard Looks Impossibly High

But there’s a snag. We have already noted that, whilst Jesus displays incredible compassion towards wrongdoers, and a general disregard for rules and regulations based on an appearance of outward conformity, he dramatically raises, rather than lowers, the inner moral standard required of us. He emphasises this by saying, ‘unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven” (Mat 5:20). He even goes farther and tells his followers that he wants them to, ‘Be perfect‘ (Mat 5:48).

Most Will Be ‘Destroyed’?

“Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it. How narrow is the gate, and restricted is the way that leads to life! Few are those who find it.” (Mat 7:13-14)

This is a real shocker! We want to shout out, “No! Surely not!” But this is no obscure statement, tucked away in a chance remark. It is part of the most famous and highly-praised summary of Jesus’ teaching; the ‘Sermon on the Mount.’ Nor is it only found in Matthew’s gospel; an abbreviated version, ‘Strive to enter in by the narrow door, for many, I tell you, will seek to enter in, and will not be able,’ is also found in Luke 13:24. So what does this word translated ‘destruction’ mean? It derives from the Greek word, ‘destroy’; meaning ‘do away with by an act of destruction.’ It’s the same one used to describe the fate of Judas Iscariot, heretics, ungodly and evil men in general and the beast from the bottomless pit in the book of Revelation. Does it have any less drastic meaning? Not much. Out of 20 occurrences in the NT there are only 2 possible alternatives: in Mat 26:8 and Mark 14:4 the shocked onlookers used this word to describe the ‘waste’ of the precious container of ointment that was broken and poured on Jesus’ head. Could this leave hope that maybe, despite the ‘wasting’ of a human life, something good might be salvaged; or will it, like the perfume, eventually fade away?

Are there any other possible loopholes in this statement? Maybe. There are a number of OT references (e.g. Isa 10:20-21) indicating that only a ‘remnant’ of Israel will be saved. Could it be that Jesus’ description of the ‘many’ and the ‘few’ is addressed specifically to his Jewish listeners at that point in history? This might be true in the short term: but not in the longer term, as there are numerous scriptures promising that the scattering of Israel will eventually be followed by nationwide repentance and restoration.¹ Many Christians are looking forward to the prospect of a final world-wide end-time harvest before Jesus returns; and, since the current population of the world now exceeds the sum total of previous generations, might it not still end with more being saved than destroyed? Possibly: but this must be treated as speculative, bearing in mind the obvious meaning of the passage.

But there is one other potentially important loophole: Jesus’ actual words equate to: ‘many are those who enter in by [the way that leads to destruction]’ and ‘Few are those who find [the way that leads to life].’ Might not God intervene by snatching the lost from the way to destruction and setting them on the way to life? Compare this with Mat 19:24-26 and have a thoughtful read through the whole of Mat 7:1-14: but keep in mind that, if this is Jesus’ real meaning, why does he not say so?

But All Are Invited

All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. Come to me, all you who labor and are heavily burdened, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart; and you will find rest for your souls. For my yoke is easy, and my burden is light. (Mat 11:27-30)

All those who the Father gives me will come to me. Him who comes to me I will in no way throw out. (John 6:37)

Jesus speaks these words as a general invitation and, subject to very simple qualifications, offers an absolute guarantee. Those coming must be genuinely aware of their need and they must come to Jesus personally. Notice the similarity with the Beatitudes (Mat 5:3-6).

Many Are Called, But Few Are Chosen

Jesus first uses this expression when describing the expulsion of a gatecrasher who, having apparently heard of the king’s free invitation to a wedding feast, sneaks in without accepting the customary offer of a free party garment (Mat 22:14). But it is also found in many early manuscripts when describing a last-hour act of undeserved kindness for a band of unemployed labourers (Mat 20:13-16).² Both of these appear to be a way of emphasizing that the Master offers his acceptance only as an unearned gift. It implies that there are many who disqualify themselves by refusing to accept this principle. (Notice how the gatecrasher wanted to be at the party: but had been avoiding the king; and the jealous labourers are told to, ‘Take your pay and go.’)

Jesus is The Only Way

Following his dialogue with the rich young ruler (Mat 19:16-27), Jesus comments that it takes a miracle for a rich man to enter God’s kingdom. Yet, in that dialog he tells him how he could become perfect: ‘… come, follow me’ (Mat 19:21).

But Jesus doesn’t merely claim to be able to show the way; He claims to be the way — the only way.

Jesus said to [Thomas], “I am the way, the truth, and the life. No one comes to the Father, except through me.” (Joh 14:6)!

This requires a single-minded loyalty to Jesus (Mat 5:12; 10:37-39; Mark 8:38; Luke 12:8-9; John 1:12-13; 3:18) and an ongoing identification with the cross (Mark 10:21; Mat 10:38; 16:24; Luke 9:23; 14:27; John 3:14-15). Notice how every single gospel emphasises these points.

What of Those Who’ve Never Heard?

Jesus indirectly addresses this issue in his parable of the Pharisee and the tax collector.

“Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. The Pharisee stood and prayed to himself like this: ‘God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector. I fast twice a week. I give tithes of all that I get.’ But the tax collector, standing far away, wouldn’t even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’ I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.” (Luk 18:10-14)

Notice that Jesus makes no mention of himself; yet he tells us that the publican was ‘justified’ (rendered innocent or righteous) through his heartfelt plea to God, acknowledging that nothing but God’s mercy could set him free. In contrast the Pharisee, in spite of all his superior knowledge, acts of devotion and apparent thankfulness, did not find forgiveness because he imagined that he deserved it because of his general ‘goodness.’

The Unforgiveable Sin

Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men. Whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, neither in this age, nor in that which is to come. (Mat 12:31-32)

Jesus gives a similar warning in Mat 12:22-32; Mark 3:22-29 and Luke 12:10. The first two are in the context of a discussion following the scribes’ and Pharisee’s suggestion that Jesus was using demonic power to cast out demons. Jesus does not explicitly say that they had already blasphemed against the Holy Spirit by saying this: but he is clearly warning them that, by attributing the Spirit’s work to an evil cause, they are coming perilously close to doing so. This is discussed in more detail in Appendix D.

Acknowledging and Imitating the Godly

He who receives a prophet in the name of a prophet will receive a prophet’s reward. He who receives a righteous man in the name of a righteous man will receive a righteous man’s reward. Whoever gives one of these little ones just a cup of cold water to drink in the name of a disciple, most certainly I tell you he will in no way lose his reward.” (Mat 10:41-42)

The practice of not merely hearing but actively imitating the lifestyle of godly men was central to the rabbinic understanding of discipleship in these times. It’s what Jesus’ own disciples were doing as they went about preaching and healing ‘in the name of Jesus.’ But, sadly, in practice the scribes and Pharisees had actually been doing the exact opposite (“they say, and do not” – Mat 23:2-3). Here, however, Jesus envisages a man who is not just acknowledging the truth and uprightness of one of God’s servants: but letting it be known that he is seeking to follow their example and wants them to receive the credit for his action. Jesus warmly commends such a response and says that the follower will also share in the reward of the one they follow.

But that leaves an unanswered question: if good deeds are insufficient to save a person from hell, can an unsaved person only be rewarded in this life? Is some kind of recompense possible even after death?

Consider this:

“Either make the tree good, and its fruit good, or make the tree corrupt, and its fruit corrupt; for the tree is known by its fruit. You offspring of vipers, how can you, being evil, speak good things? For out of the abundance of the heart, the mouth speaks. The good man out of his good treasure brings out good things, and the evil man out of his evil treasure brings out evil things. (Mat 12:33-35)

The implication of Jesus’ words appears to be that, in the final analysis, there is no ‘part bad — part good’ category. Whatever flows from a heart dominated by evil will also be evil, no matter how good it may seem. There has to be a choice between one or the other.

Conversion Possible Even at Death’s Door

One of the criminals who was hanged insulted him, saying, “If you are the Christ, save yourself and us!” But the other answered, and rebuking him said, “Don’t you even fear God, seeing you are under the same condemnation? And we indeed justly, for we receive the due reward for our deeds, but this man has done nothing wrong.” He said to Jesus, “Lord, remember me when you come into your Kingdom.” Jesus said to him, “Assuredly I tell you, today you will be with me in Paradise.” (Luk 23:39-43)

There seems little doubt from the criminal’s own confession that, up till this moment on the cross, he would have been condemned. But for the fact of this conversation we would never have known otherwise. But here we discover that something of Jesus’ words and example has registered in the man’s heart and sparked a desire to follow Jesus. Maybe he had occasionally been moved to show compassion to others: maybe not. But now, at the point of death, he recognizes who Jesus is — that He alone is able to provide the forgiveness he so desperately needs — and takes a stand for Jesus, throwing himself on His mercy. And Jesus accepts him! Not because he deserved it: but simply because Jesus’ love was there to meet his need.

I’ve often reflected on this incident; that we should never give up hope for people’s salvation, no matter how hardened in sin and rebellion against God they may seem to us. The criminal’s mother may have died still grieving the loss of her son. What astonishing joy to meet him again in Paradise!

But there’s also a warning here. There were two criminals, equally in need of mercy. Had the other ever considered the possibility of changing his ways before he died? What had he got to lose now? Yet, in those awful moments it wasn’t that easy. As he hung there, writhing in agony and fear, all thoughts of sincere repentance were overwhelmed by the frantic desire to escape; and hope was overwhelmed by cynicism — and even anger — at Jesus’ apparent failure to act. The knowledge of imminent death has a tendency to expose the deepest recesses of our hearts: but leaves so little opportunity for reconsideration.

Jesus is going away

Little children, I will be with you a little while longer. You will seek me, and as I said to the Jews, ‘Where I am going, you can’t come,’ so now I tell you. … Simon Peter said to him, “Lord, where are you going?” Jesus answered, “Where I am going, you can’t follow now, but you will follow afterwards.” (John 13:33,36)

The traditional Jewish expectation of the Messiah was that, once he had come he would immediately commence his reign over Israel and proceed to force all other nations to submit to His (and the Jews’) authority. But God’s plan was far more complex, involving the cross, Jesus’ resurrection, new birth, Jesus’ return to heaven, the outpouring of the Holy Spirit, the formation of the church, the temporary overthrow and restoration of Israel and the rise and defeat of the AntiChrist. It was to be spread over a much longer timescale; so much so that we have yet to witness its ultimate fulfilment.

The parable of the minas begins to introduce the disciples to the realization that it will be their responsibility to prepare the world to welcome Jesus back as King.

As they heard these things, he went on and told a parable, because he was near Jerusalem, and they supposed that the Kingdom of God would be revealed immediately. He said therefore, “A certain nobleman went into a far country to receive for himself a kingdom, and to return. He called ten servants of his, and gave them ten mina coins, and told them, ‘Conduct business until I come.’ But his citizens hated him, and sent an envoy after him, saying, ‘We don’t want this man to reign over us.'” (Luk 19:11-14)

At this point Jesus skips over all the intervening events to discuss what happens on the King’s return. We will do the same; once we have briefly considered a few other factors that bear directly on the question of punishment and reward.

There will be persecution

Jesus makes it very clear that those who follow him will have to live surrounded by his opponents and will come under pressure to deny Jesus or compromise his teaching.

“Blessed are you when people reproach you, persecute you, and say all kinds of evil against you falsely, for my sake. Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you. (Mat 5:11-12)

Those who yield to this pressure risk judgement against themselves; although, as in the case of Peter’s denial, such failures are not necessarily irredeemable (Luke 22:31-34).

For whoever will be ashamed of me and of my words in this adulterous and sinful generation, the Son of Man also will be ashamed of him, when he comes in the glory of his Father with the holy angels.” (Mar 8:38)

Jesus will Return as King

Being asked by the Pharisees when the Kingdom of God would come, he answered them, “The Kingdom of God doesn’t come with observation; neither will they say, ‘Look, here!’ or, ‘Look, there!’ for behold, the Kingdom of God is within you.” He said to the disciples, “The days will come, when you will desire to see one of the days of the Son of Man, and you will not see it. They will tell you, ‘Look, here!’ or ‘Look, there!’ Don’t go away, nor follow after them, for as the lightning, when it flashes out of the one part under the sky, shines to the other part under the sky; so will the Son of Man be in his day. But first, he must suffer many things and be rejected by this generation.” (Luk 17:20-25)

Over the centuries men have tried to establish earthly kingdoms and leaderships based on their understanding of what God’s kingdom should be like. Some have been more beneficial and successful than others: but all have failed, one way or another. But Jesus tells us not to confuse these with the real Kingdom of God; which at this time does not exist outwardly: but in the hearts of those who love him.³ He assures us that when he does return to rule on the earth, his coming will be totally unmissable.

The Need for Readiness

But Jesus also warns us that timing of his return will be sudden and unpredictable; so we must live in a state of permanent expectancy and behave accordingly.

But of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father (Mar 13:32; Mat 24:36).

As it happened in the days of Noah, even so will it be also in the days of the Son of Man. They ate, they drank, they married, they were given in marriage, until the day that Noah entered into the ship, and the flood came, and destroyed them all. Likewise, even as it happened in the days of Lot: they ate, they drank, they bought, they sold, they planted, they built; but in the day that Lot went out from Sodom, it rained fire and sulfur from the sky, and destroyed them all. It will be the same way in the day that the Son of Man is revealed. In that day, he who will be on the housetop, and his goods in the house, let him not go down to take them away. Let him who is in the field likewise not turn back. Remember Lot’s wife! Whoever seeks to save his life loses it, but whoever loses his life preserves it. I tell you, in that night there will be two people in one bed. The one will be taken*, and the other will be left*. There will be two grinding grain together. One will be taken, and the other will be left.” Two will be in the field: the one taken, and the other left.” (Luke 17:26-36 & Mat 24:37-41)

*The Greek word translated ‘taken’ means ‘to receive near, that is, associate with oneself’: whereas ‘left’ means ‘to send away.’ Some Christians interpret this as the sudden removal of all Jesus’ followers from the world prior to the appearance of the AntiChrist (often referred to as the ‘Secret Rapture’), whilst others consider that it refers to the events when Jesus finally returns to destroy the AntiChrist and establish His own rule. There are other interpretations also: but, having made it clear that this selection will be both sudden and of critical importance, leading to the separation of even closest friends, Jesus does not elaborate further on the issue.

Like a Thief in the Night

Watch therefore, for you don’t know in what hour your Lord comes. But know this, that if the master of the house had known in what watch of the night the thief was coming, he would have watched, and would not have allowed his house to be broken into. Therefore also be ready, for in an hour that you don’t expect, the Son of Man will come. (Mat 24:43-44. See also Mark 13:32-37.)

Does this mean that the master of the house could never sleep at all? Of course not! But he would be expected, as a constant part of his duties, to be responsible for ensuring that all entrances to the building were suitably protected or attended, and to make himself personally available as necessary.

Oil in the Lamp

Another sobering example is the parable of the ten virgins:

“Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. Five of them were foolish, and five were wise. Those who were foolish, when they took their lamps, took no oil with them, but the wise took oil in their vessels with their lamps. Now while the bridegroom delayed, they all slumbered and slept. But at midnight there was a cry, ‘Behold! The bridegroom is coming! Come out to meet him!’ Then all those virgins arose, and trimmed their lamps. The foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.’ But the wise answered, saying, ‘What if there isn’t enough for us and you? You go rather to those who sell, and buy for yourselves.’ While they went away to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. Afterward the other virgins also came, saying, ‘Lord, Lord, open to us.’ But he answered, ‘Most certainly I tell you, I don’t know you.’ Watch therefore, for you don’t know the day nor the hour in which the Son of Man is coming. (Mat 25:1-13)

At first glance, this parable may sound rather harsh. The bridal party were late. How were the virgins supposed to stay awake so long or quickly find fresh supplies so late at night? They weren’t. All of them got tired waiting and fell asleep; there was nothing wrong with that. But five of them, knowing that such delays were only to be expected on a wedding night, and that their primary task was to provide illumination when the bridegroom came, made sure that they had supplies to hand before settling down to sleep.

Both the above examples are making the point that the first priority for any true servant of Jesus is to live in a state of eager readiness to serve him, no matter how unexpected or inconvenient this may be. If not, we need to urgently examine our hearts to see where our loyalty really lies.

He will return as Judge

The Minas and the Talents

Returning to the parable of the minas, Jesus tells us what happens when the king returns to rule:

“It happened when he had come back again, having received the kingdom, that he commanded these servants, to whom he had given the money, to be called to him, that he might know what they had gained by conducting business. The first came before him, saying, ‘Lord, your mina has made ten more minas.’ “He said to him, ‘Well done, you good servant! Because you were found faithful with very little, you shall have authority over ten cities.’ “The second came, saying, ‘Your mina, Lord, has made five minas.’ “So he said to him, ‘And you are to be over five cities.’ Another came, saying, ‘Lord, behold, your mina, which I kept laid away in a handkerchief, for I feared you, because you are an exacting man. You take up that which you didn’t lay down, and reap that which you didn’t sow.’ “He said to him, ‘Out of your own mouth will I judge you, you wicked servant! You knew that I am an exacting man, taking up that which I didn’t lay down, and reaping that which I didn’t sow. Then why didn’t you deposit my money in the bank, and at my coming, I might have earned interest on it?’ He said to those who stood by, ‘Take the mina away from him, and give it to him who has the ten minas.’ “They said to him, ‘Lord, he has ten minas!’ ‘For I tell you that to everyone who has, will more be given; but from him who doesn’t have, even that which he has will be taken away from him. But bring those enemies of mine who didn’t want me to reign over them here, and kill them before me.’ ” (Luk 19:15-27)

The main focus of the parable is the king’s expectation that his servants will have been successful in their dealings; and his intention is both to reward them by allowing them to keep all of the money and to promote them to positions of greater responsibility. But there are two sour notes. One is the servant who hid the money (more of him in a moment) and the other is the fate of those who denied his right to rule. For this latter group there is no further enquiry or compromise: just swift and total condemnation.

But the situation for the unproductive servant is more nuanced. He is sternly rebuked for his laziness and stripped of the money. But is that all? At this point, we need to look at another parable — that of the talents (Mat 25:14-30) — which Jesus told during his final week in Jerusalem, while elaborating on the responsibilities of his disciples. The plot is very similar, except that the value of even one talent (the smallest amount entrusted to any of the servants) is some 60 to 100 times greater than a mina. With this group of servants it is no mere test. Big money is at stake; and the actual degree of responsibility is in proportion to their already-perceived ability, with the most capable receiving up to 10 times as much as the least. Again we have one servant who hides the talent and does nothing with it: but in this case the servant is not just rebuked and stripped of his money. The king then commands, ‘Throw out the unprofitable servant into the outer darkness, where there will be weeping and gnashing of teeth’ (Mat 25:30).

What is going on here? Firstly, it’s important to notice that in neither parable is there any hint of a servant being criticized for being less successful than another; even the minimal interest obtained by placing the money on deposit would have been acceptable. Nor does Jesus even bother to discuss what might have happened if the servant lost money through theft or bad debts. But the king’s anger is clearly directed against those servants who made no attempt to carry out his instructions. If a servant ignores instructions and betrays the master’s trust, the question has to be asked, ‘Is he really a servant at all?’

So, here, we are looking at those who are professing loyalty to Jesus: but whose conduct has fallen significantly short of the standard expected of them. How will such people be judged? This is how Jesus explains it:

The Lord said, “Who then is the faithful and wise steward, whom his lord will set over his household, to give them their portion of food at the right times? Blessed is that servant whom his lord will find doing so when he comes. Truly I tell you, that he will set him over all that he has. But if that servant says in his heart, ‘My lord delays his coming,’ and begins to beat the menservants and the maidservants, and to eat and drink, and to be drunken, then the lord of that servant will come in a day when he isn’t expecting him, and in an hour that he doesn’t know, and will cut him in two, and place his portion with the unfaithful. That servant, who knew his lord’s will, and didn’t prepare, nor do what he wanted, will be beaten with many stripes, but he who didn’t know, and did things worthy of stripes, will be beaten with few stripes. To whoever much is given, of him will much be required; and to whom much was entrusted, of him more will be asked.” (Luke 12:42-48)

Now remember that these are parables, designed to illustrate the principles on which God’s judgement will be based. It doesn’t necessarily mean that squads of whip-carrying angels will be sent to deal with the offenders: but it does mean that there will be a reckoning for those whose conduct has failed to meet the expected standard; and that it will be painful; with the level of distress proportionate to the offence. It also means that there will be some whose transgressions will be exposed as being so severe that, in reality, they never were true servants or disciples in the first place. These, in spite of apparently having professed faith in Jesus, and even been involved in miraculous deeds that were done in his name, will share in the same fate as those who have openly opposed him.

Not everyone who says to me, ‘Lord, Lord,’ will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. Many will tell me in that day, ‘Lord, Lord, didn’t we prophesy in your name, in your name cast out demons, and in your name do many mighty works?’ Then I will tell them, ‘I never knew you. Depart from me, you who work iniquity.’ (Mat 7:21-23)

“But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats. He will set the sheep on his right hand, but the goats on the left. … Then he will say also to those on the left hand, ‘Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; for I was hungry, and you didn’t give me food to eat; I was thirsty, and you gave me no drink; I was a stranger, and you didn’t take me in; naked, and you didn’t clothe me; sick, and in prison, and you didn’t visit me.’ “Then they will also answer, saying, ‘Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and didn’t help you?’ “Then he will answer them, saying, ‘Most certainly I tell you, inasmuch as you didn’t do it to one of the least of these, you didn’t do it to me.’ These will go away into eternal punishment, but the righteous into eternal life.” (Mat 25:31-33; 41-46)

A Fate Worse than Death

We have already looked closely at the meaning of ‘eternal,’ and ‘punishment’ in the section entitled, ‘The Vocabulary of Jesus;’ ; and this is discussed further in Appendix A. This effectively leaves us with 2 main reasons for questioning their obvious meaning. Either

we don’t like the implications, or,
in what sense can destruction by the unquenchable fire of Gehenna (See Mt 25:41,46) be described as eternal?

But, either way, when looking at whether or not Jesus was exaggerating the danger of hell we have seen that he was actually emphasizing his message that hell, or Gehenna, was a place to be avoided at any cost. We will consider this further in ‘‘The Struggle to Understand.

Once Saved, Always Saved?

One issue that has raised a lot of argument amongst Christians is whether it is possible for a person to become a ‘born again’ Christian and subsequently to lapse, to the extent of losing their salvation. The teaching and example of Jesus offers fairly clear evidence of three things:

Firstly, there will be people excluded from heaven who not only considered themselves to be Christians; but were even actively involved in Christian ministry, to the extent of prophesying, casting out demons and doing miracles in Jesus’ name. They might have easily fooled us, or even themselves: but not Jesus. He had never known or considered them as his true friends or disciples despite their apparent belief in, and commitment to, him.

An obvious example would be Judas Iscariot, Jesus’ betrayer. (See John 2:23-25; 6:64,70; 13:18; 17:12.)

Secondly, becoming a disciple does not make a person incapable of unbelief or wrong behaviour.⁴ There is no shortage of examples from among the other 11 disciples! (See Mark 9:33-34; Mat 16:21-23: Mat 20:20-24; Luke 9:51-56; Mat 26:31-45,51-56,69-75. And, lest anyone should suggest that they were not truly born again until after Jesus’ resurrection, there are further examples to be found later in the New Testament.⁵)

But, thirdly and finally, there is a definite point at which Jesus recognizes a person as having crossed the line between belonging and not belonging to Him.

My sheep hear my voice, and I know them, and they follow me. I give eternal life to them. They will never perish, and no one will snatch them out of my hand.” (John 10:27-28)

All those who the Father gives me will come to me. Him who comes to me I will in no way throw out. For I have come down from heaven, not to do my own will, but the will of him who sent me. This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. (John 6:37-39)

Most certainly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn’t come into judgment, but has passed out of death into life.(John 5:24)

As he spoke these things, many believed in him. Jesus therefore said to those Jews who had believed him, “If you remain in my word, then you are truly my disciples. You will know the truth, and the truth will make you free. (John 8:30-32)

What’s the difference between a true and false Christian?

The question that should really concern us is, how do I know if I am a real Christian?

The crucial change comes when a person hears the message of Jesus, recognizes this as God’s truth and commits themself to follow Jesus as their Lord and Master for the rest of their life. This necessarily entails a commitment to begin making whatever changes may be necessary to bring that person’s life into line with Jesus’ commands and example. As Jesus said:

“Why do you call me, ‘Lord, Lord,’ and don’t do the things which I say? (Luke 6:46)

Note that this is simply a beginning. We do not become perfect overnight and we usually have a fairly limited understanding of what following Jesus may eventually require. There will be many times when you doubt your ability to recognize and obey Jesus’ leading: but He sees the sincerity of our hearts and can be trusted to give us more strength, determination and understanding as and when a deeper level of commitment is needed. So don’t judge yourself by how good, strong or capable you feel. As St Paul explains:

For you see your calling, brothers, that not many are wise according to the flesh, not many mighty, and not many noble; but God chose the foolish things of the world that he might put to shame those who are wise. God chose the weak things of the world, that he might put to shame the things that are strong; and God chose the lowly things of the world, and the things that are despised, and the things that are not, that he might bring to nothing the things that are: that no flesh should boast before God. But of him, you are in Christ Jesus, who was made to us wisdom from God, and righteousness and sanctification, and redemption: that, according as it is written, “He who boasts, let him boast in the Lord.” (1 Corinthians 1:26-31[\x])

When it comes to looking at others, we can’t be absolutely sure either. A person’s lack of devotion and obedience to Jesus suggests that they are not a Christian: but an outward appearance of loyalty can also be deceptive.

“Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravening wolves. By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles? Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. A good tree can’t produce evil fruit, neither can a corrupt tree produce good fruit. Every tree that doesn’t grow good fruit is cut down, and thrown into the fire. Therefore, by their fruits you will know them. (Matthew 7:15-20)

The thing about fruit is that it takes time to grow and mature; so early appearances can be deceptive. Judas went around doing miracles along with the other twelve apostles. But Jesus looks at people’s hearts and always knew what Judas would do. Nevertheless, he still treated Judas with the same consideration and honour as all the others. So, even at the last supper when Judas left on his fateful mission, none of the others – not even John – realized what he was about to do (Jn 13:21-29). On the other hand, not long afterwards, John was probably the ʻother discipleʼ present when Peter denied Jesus (Jn 18:15-27). John had good reason at that point to question Peter’s sincerity: but Jesus knew differently (Lk 22:31-34).

You call me, ‘Teacher’ and ‘Lord.’ You say so correctly, for so I am. If I then, the Lord and the Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you also should do as I have done to you. Most certainly I tell you, a servant is not greater than his lord, neither one who is sent greater than he who sent him. If you know these things, blessed are you if you do them. I don’t speak concerning all of you. I know whom I have chosen. But that the Scripture may be fulfilled, ‘He who eats bread with me has lifted up his heel against me.’ From now on, I tell you before it happens, that when it happens, you may believe that I am he. (John 13:13-19)

Following someone isn’t about always being close and never making mistakes or taking a wrong turning: it’s about being determined to keep on after that person in spite of such things. Some people are better at following people’s tracks than others, some learn to recognize God’s voice more quickly than others and some accomplish more than others. But it’s an attitude of heart. Like Peter, we all mess up at times: but a true follower simply keeps on following (Mat 24:13).

So, if you are genuinely seeking to hear what Jesus is telling you to do and obey him as your Lord and Master, then no matter how weak you may feel, how often you may fail, or whatever others may think about you, these promises of Jesus are for you…