What Does The Bible Say About Hell 1 | Hell...It's Hot!

We're beginning a new series here at Cross Connection this week, asking and answering the question: What does the Bible say about hell? So, open your Bibles to Luke 16, and we'll discover what Jesus has to say on the topic. Thanks, and God bless.

Well, good morning. I told them to gradually turn the heater up to like a hundred this morning—just kidding! The ancient Greek philosophers had a philosophical concept that they spoke of using a couple of Greek words. The primary word they used to describe it was the Greek word "mimesis," which comes from the Greek root "mimos." From those Greek words, we derive English words like "mimic" or "mime."

In that time, around 2600 years ago, they judged art through this philosophical concept. If we were to describe it in the English language today, we would summarize it using the phrase "art imitates life." Have you ever heard that before?

In the 19th century A.D., the poet, playwright, and author Oscar Wilde flipped mimesis 180 degrees to "anti-mimesis." He said that art imitates life as the way it's supposed to be, but life imitates art. This shift changed the perspective on the relationship between art and reality. For the Greeks, they judged whether art was good based on whether or not it mimicked reality; it imitated reality and revealed what things are really like.

Now, if we fast forward from that time to 1900 and then to our current time, things have drastically changed, especially during the 20th century. It’s as if, in the 20th century, they took that thought of mimesis and anti-mimesis, put them into a bag, jumbled them up, and shook them around. This was particularly influenced by the advent of new forms of entertainment and technology through television and film. Since the middle of the 20th century, things have drastically changed in our day. It's no longer that art imitates life, nor is it necessarily that life imitates art. Instead, the arts—television and film—are...

Typically, the arts are geared toward doing one of three things in our culture today. They either provide social commentary about what is going on in the world, which especially grew to be the way things were in the 1970s; engage in social engineering, pushing the edge of the envelope to pull the culture in a certain direction; or reflect the conscience, ethos, or mindset of the day, often referred to as the Zeitgeist.

A case in point is the 1989 animated feature film "All Dogs Go to Heaven." In that movie, if you remember it, the main character, a German Shepherd named Charlie B. Barkin, breaks out of the dog pound where he is on death row. He then returns to the casino that he and his partner, Carface, used to run. However, his former partner, Carface, double-crosses him. Ultimately, at the very beginning of the film, Charlie ends up at the Gates of Heaven. Although he is not a good dog and was on death row, he is ushered into heaven very quickly because, of course, all dogs go to heaven.

As the film progresses, we find that not only does Charlie make it into heaven, but even his double-crossing, murdering former partner, Carface, ends up in heaven as well, because all dogs go to heaven.

The interesting thing is that for more than 1,600 years in Western culture and civilization, the predominant undercurrent, the dominant mindset, was that upon death, there are one of two places where you will ultimately end up. This was the prevailing belief for 1,600 years: after death, you would either be ushered into a place of paradise or taken to a place of torment. We refer to the place of paradise as heaven and the place of torment as hell.

However, in the 20th century, particularly during the 1950s, 1960s, and 1970s, there was a shift in this mindset. Many of you may remember the 60s or 70s; some of you do, while I do not, as I was born in 1979. During that period, especially due to the ability to travel around the world very quickly, the cultural landscape began to change.

With travel and airplanes, there came an influx of ideas, philosophies, worldviews, and religious perspectives from the East. This began to mix with the West, and people in the West started to realize the wide variety of views in other parts of the world. The ability to travel led to significant shifts during the middle of the 20th century, particularly regarding what happens when a person dies. We began to recognize that there are many different worldviews and perspectives. This influx of Eastern ideas prompted us to answer the question: Do we go to heaven or do we go to hell?

A massive shift has taken place in many of our lifetimes, and this is illustrated by the theme and philosophy behind the film "All Dogs Go to Heaven." Even though it's an animated feature that you might not have on your queue on Hulu, it still conveys a philosophy and provides insight into how people today view the world and the questions they are asking.

In 2004, Gallup, the polling agency, conducted a research study and found that 71% of Americans believe that there is a hell. More than two-thirds of the population in our state also believe in hell. Two years later, another group called Beliefnet conducted a study and found that 70% of Americans believe that all good people, even those of other faiths, go to heaven. It is interesting to note that 71% believe there is a hell, while 70%—just 1% below—believe that all good people go to heaven.

This raises the question: What exactly is the point of this idea, this concept, this place that people refer to as hell? Does it even really exist? The basic view of 21st-century people in the West is that ultimately, all dogs go to heaven. Of course, we are not talking about dogs, but essentially, the belief is that all people will ultimately end up there. The concept of hell, as it relates to the afterlife, has all but disappeared from modern culture in the Western world. The only time you hear a reference to hell is as a four-letter curse.

Over the last 25 to 30 years, most pulpits have decided not to really talk about hell. It has all but disappeared from the lexicon of many churches in the West today, which is very intriguing. Some Christians, like former pastor and author Rob Bell, think that the disappearance of hell is actually a good thing. He wrote a book a few years ago in 2011 called "Love Wins," which made a huge splash in the nation, especially in the Christian world. He ended up on Good Morning America, MSNBC's Morning Show, and Fox News's Morning Show, discussing his perspective in his book.

In "Love Wins," Bell reveals that he basically holds the same view as the majority in 21st-century America: that all dogs go to heaven. He writes in chapter one that there will be endless opportunities and an endless amount of time for people to say yes to God, as long as it takes. In other words, at the heart of this perspective is the belief that, given enough time, everybody will turn to God and find themselves in the joy and peace of God's presence. The love of God will melt every hard heart, and even the most depraved sinners will eventually give up their resistance and turn to God.

Bell's perspective suggests that if there is a place of torment after this life, it serves to purify individuals and prod them toward heaven. Ultimately, everyone ends up in heaven. Honestly, that sounds really nice. It sounds good, and it's one of those ideas that you can resonate with, especially when talking with a neighbor, coworker, family member, or friend about spiritual matters. When the conversation shifts to heaven, God, and salvation, and someone asks, "What happens to those people who don't believe in God for salvation?" you might find yourself stuck, unsure of how to respond. You may not want to offend anyone, and you might think, "Well, they are purified."

We would much rather say that. Now, against better judgment, I wanted to call this series "What the Hell," but we changed it to "What the Bible Says."

We are answering the question of what the Bible says about hell. I knew, and I was told by others, that the topic of hell could be rather offensive. However, understanding the concept and the Biblical teaching on hell is not pretty; it is gut-wrenching and offensive. In a culture like ours, where the worst possible thing you can do is offend someone, we tend to avoid discussing topics that might be challenging, that might make our blood pressure increase, or that might make us feel a little uncomfortable. Hell is offensive to both the believer and the non-believer.

Part of me doesn't want to believe in hell. I would like to say that there isn't such a place. Francis Chan, another Christian pastor, wrote a response to Rob Bell's book back in 2011. He wrote a book called "Erasing Hell," and in the first chapter, he states, "Don't believe something just because you want to, and don't embrace an idea just because you have always believed it. Believe what is biblical; test all your assumptions against the precious words God gave us in the Bible." I think that is very important. We need to examine what we think, what we know, and what we believe in light of what the Bible says.

We would all like to reinterpret Jesus and the Bible based on our hopes, fears, dreams, and desires. We would like to see the scriptures through how we feel. We would prefer to make these teachings less sharp and more palatable. The question is, do we really have the ability to do so based on the scriptures?

We would like it if the Bible never mentioned hell. We would like it if hell were a place where really wicked people would go, only to be purified after some length of time, and then finally get it. They would say, "Okay, I'm done," and then they would get to go to heaven and be with God for eternity. We would like it if that were the case. We would like it if ACDC were right: hell's not a bad place to be, because, of course, their perspective is that all my friends will be there. That would be the easy way out.

Throughout the centuries, many ideas and propositions have been put forth about hell, some of which are lighter than others.

Others, some of them are very heavy. The question that I want to address this week and in the following two weeks is: What does the Bible say about hell? Not only what does the Bible say about hell, but what does Jesus have to say about hell? The Scriptures reveal Jesus to be the Christ, the Son of God, and what He says about hell is authoritative. What He says about any given issue that He chooses to talk about is the heart of the matter. Therefore, if we want to know about these things, we need to look to what He has to say.

Now, one more thing before we actually get into the text that we're going to look at today in Luke chapter 16. You can open your Bibles to Luke 16 if you'd like. If you don't have a Bible, raise your hand, and one of our ushers would be glad to bring you one. Luke is the third book of the New Testament: Matthew, Mark, Luke. The 16th chapter will be there in just a moment.

As you're turning there, over the last few months since we did a series here at the church on the seven churches of Revelation, I've had a number of people ask me when we are going to talk about eschatology. If you don't know what eschatology is, that's okay; it's the study of the end times. "Eschatos" means the last things. When you talk about eschatology, all eschatologies ultimately end up at this point that we're going to be discussing: the eternal state of humanity. What is the end of the end things? So, if you want to talk about eschatology, we're going to the eschatos of the eschatology, to the very end of things as we look at these topics.

In Luke chapter 16, Jesus is speaking. Would you stand with me? You'll notice in many of your Bibles that the words here are in red, which indicates that He was speaking and saying. In chapter 16, verse 19, Jesus tells an interesting story. He says this: "There was a certain rich man who was clothed in purple and fine linen, and he fared sumptuously every day. But there was a certain beggar named Lazarus, full of sores, who was laid at the rich man's gate, desiring to be fed with the crumbs that fell from the rich man's table. Moreover, the dogs came and licked his sores."

So it was that the beggar died and was carried by the angels to Abraham's bosom. The rich man also died, and he was buried. Being in torments in Hades, he...

He lifted up his eyes and saw Abraham far off and Lazarus in his bosom. Then he cried and said, "Father Abraham, have mercy on me and send Lazarus that he may dip the tip of his finger in water and cool my tongue, for I am tormented in this flame."

Abraham said, "Son, remember that in your lifetime you received good things, and likewise Lazarus evil things. But now he is comforted, and you are tormented. Besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us."

Then he said, "I beg you therefore, Father, that you would send him to my father's house, for I have five brothers, that he may testify to them, lest they also come to this place of torment." Abraham said to him, "They have Moses and the prophets; let them hear them."

He said, "No, Father Abraham, but if one goes to them from the dead, they will repent." But he said to him, "If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead."

Father, would you give us grace and wisdom as we look into these things this week and the following two weeks as we consider what the Scriptures have to say about this topic? God, we thank you for your mercy, your grace, and your forgiveness. We recognize also that the Bible reveals you to be just.

Lord, though we might sometimes question fairness in our sense of justice, we recognize that you are more just than anything we could ever imagine. So God, help us to comprehend these things and help us to hold these weighty matters with tender hearts. We ask this in Jesus' name, and all God's people said, "Amen."

You can be seated. If you have your sermon guide handy from your bulletin, point number one: we’re going to jump right into it. Point number one: Jesus believed and taught that hell is real.

Jesus believed and taught that hell is real. It's a sobering truth, but it's an essential point, and I don't think that we can start anywhere else other than that. Jesus believed and taught that hell is real. Why is this important? Well, as I alluded to a moment ago, Jesus, as he is revealed in the Bible, is the Christ.

The Son of God, when He speaks on issues, is authoritative on those matters. Everything that Jesus chooses to speak about, He is authoritative on. However, He never chose to talk about science or technology; instead, He focused on spiritual matters. He is the authority we should look to when considering these questions.

Furthermore, in the first century, the world in which Jesus lived, walked, and ministered—the first-century Middle East in the Jewish world—held a predominant view that there was a place of blessing and a place of torment and destruction after death. This belief was shared by nearly all the people of His day. The Jews of His time believed 100% that there was a place of destruction after death for the unrighteous.

Interestingly, a Pew Research poll conducted a few years ago found that in America today, 0% of Jews believe in Hell. A lot has changed in 2,000 years, but in Jesus' day, that was not the case. Why is this important? Well, Jesus, God incarnate, would have said something if there were not a place like Hell, or if Hell were drastically different than what people expected. Instead, He affirms the reality of Hell. Jesus believed and taught that there is a very real place, and He speaks of it in terms that the people of His day could understand.

What did He say about it? He used terms and words to describe the concept of Hell in a way that the people He spoke to could grasp. This text is perhaps the most detailed and descriptive of all the passages where Jesus speaks of Hell. He spoke about it more than any other person in the Bible, and this is the most descriptive text. Here, He chooses to use words borrowed from the culture of the day, which the people could latch onto and understand.

Now, when we fast forward 2,000 years to our day, the words that Jesus used require us to go back and explain them. The people hearing these things in Jesus' day would have completely understood what He was talking about because these were common words, phrases, and terms used at that time. Let me give you an example: there are two words that Jesus predominantly uses in the New Testament.

In the New Testament, Jesus uses two Greek words to describe the concept of a place of torment after death. One of these words is "Hades," which is drawn straight from Greek mythology that predates Jesus by about 500 years. Hades was a term the Greeks used to describe the place of the dead, the realm of disembodied spirits, a place of darkness and the underworld.

When Jesus chooses to use the word Hades, he is not literally telling us that this place of torment after death is actually called Hades. Instead, he is using a term familiar to the people of his time to help them understand the concept. It serves as a link to help them make sense of what he is describing.

The second Greek word he uses is "Gehenna." Gehenna refers to a location outside the city walls of Jerusalem, specifically the Valley of the Son of Hinnom, which is situated to the southeast of the city. Jesus's listeners would have been familiar with the history of this valley. About 800 years before Jesus's time, the children of Israel living in Judea had a king named Ahaz. During the time of the prophet Isaiah, Ahaz instituted some wicked and heinous practices in the Valley of the Son of Hinnom, just outside the city gates of Jerusalem.

The people of that era began to worship a Canaanite deity called Molech, and they would perform their worship in this valley. The way they worshiped Molech was disturbing; they would take their small infants and toddler children and offer them to this god in the fires of Molech. In the Valley of the Son of Hinnom, there was weeping and gnashing of teeth due to the offering of these children to this deity.

So, when Jesus speaks to the people of his day about what comes after death, he chooses to use the words Hades and Gehenna to provide a reference point. This allows the people to visualize and understand what he is saying. Throughout his ministry, Jesus, who is not of this world and comes from another place, often has to describe things that are beyond human comprehension.

The world is often understood in worldly terms. If we were to update this to the 21st century to provide a similar mental frame of reference as Hades or Gehenna did 2,000 years ago, we might replace those words with Hiroshima or Nagasaki. Instantly, you have a picture in your mind, and the weightiness of it hits you. These words were chosen for impact; they weren't chosen to literally tell us that the name of the place is Hades or that the name of the place is Gehenna. They were chosen to hit us in the gut with a vivid image, allowing us to grasp what is being discussed.

Point number two on your outline is that Jesus translates the concept of hell with words and metaphors to help us understand. He is trying to provide insight that we otherwise would not have. However, this does not literally mean that this place is called Hades or Gehenna. We cannot take everything said about this tormenting place after death perfectly literally. Instead, we need to look at the principles and concepts behind these terms and understand what Jesus is trying to express in our language.

For example, if I said something like, "Phoenix in July is hotter than hell," you would understand the concept with the language. Have you ever been to Phoenix in July? It can reach about 120 degrees Fahrenheit. I am not literally saying that hell is less than 120 degrees Fahrenheit. Someone from another country who doesn't understand our idioms might take that statement literally, but I am using metaphor to describe how hot Phoenix is. This is why people from Phoenix often come to San Diego in July to escape the heat.

Jesus is trying to explain something in a way that we can understand. Finally, before we get to the actual text of Luke chapter 16, it is important to note that Jesus, in His ministry, told a lot of stories and parables to convey deeper truths.

Stories, sometimes those stories are what we refer to as parables. Parables are fictional stories that convey a spiritual truth. They are simple stories designed to illustrate a moral lesson and provide insight into the Kingdom of God that we otherwise wouldn't have. However, the text in Luke 16:19-31 does not fit the model of a parable for the primary reason that, in none of His other parables, does Jesus ever actually give a name to the person in the story. Here in this passage, He mentions a poor man named Lazarus. This indicates that Jesus, who came from another realm to this world, is providing us with insight into an actual historical event that took place in another world.

As He speaks these things, He begins to unfold this reality. So, what is Jesus' teaching on hell in this passage? In Luke chapter 16, there are ten things that emerge from the text based on what Jesus says in these short verses. The first point is that there are two possible destinations after death. This is point number three on your outline. There are two possible destinations after death.

In other places in the New Testament, which we will explore in the next two studies, there is an indication that these two possible destinations Jesus refers to are one, a place of comfort, and the other, a place of torment. These two are temporary, but ultimately, there are still only two possible destinations after death. At the end of the Bible, in the Book of Revelation, a vision is given to us that describes a future day when this place referred to as Hades, the place of torment, will be cast into a lake that burns with fire. Trust me, that doesn't sound good—a lake that burns with fire. The first picture that comes to my mind, and probably yours, is hot lava.

Revelation describes Hades, the place of torment, and all those who are there, along with death and Hades, being cast into this lake that burns with fire. Meanwhile, those who are being comforted by the Lord will be taken into a place that the Bible refers to as Paradise or the New Jerusalem.

Jerusalem. Ultimately, whether you're in this passage or Revelation chapter 20, there are still only two possible destinations after death, as the Bible describes.

Secondly, what we find here in this passage is that there is some form of consciousness, awareness, or life in these two possible destinations. We find that in verses 22 and 23. Look at Luke 16:22. So it was that the beggar died, Lazarus, and he was carried by the angels to Abraham's bosom. The rich man also died and was buried. Being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in Abraham's bosom.

Now, a little side note: when we read in our New Testament English Bibles "Abraham's bosom," it doesn't necessarily help us understand this idea very well. The term "bosom" in 2014 didn't necessarily mean what it meant back during the time when the English translation of the Bible, the King James Version, was translated in 1611.

Understand that there are a number of New Testament translations in English that say "Abraham's side." Here, Lazarus is taken to be with and by Abraham in a place that is given to comfort, while the rich man is taken to a place of torment. He is aware; he is conscious. He has some form of cognition while he's there. He lifts his eyes, sees Abraham, speaks to Abraham, and feels the fire that he's enveloped in. All these things indicate that there is some form of awareness, life, and cognition after death.

The third thing that Jesus reveals from this teaching is that there is an awareness of both places by those in each place. What do I mean? Well, we're told in this passage that Lazarus, being with Abraham, can see the man who is in the flame, and the man who is in the flame can see them and even interact with them, even though there is something like a gulf separating the two. There is a conscious awareness of both places by them.

Being in torments in Hades, verse 23 states that he lifted his eyes and saw Abraham afar off and Lazarus in his bosom. He cried to him, "Father Abraham, have mercy on me and send Lazarus that he may dip the tip of his finger and cool my tongue with water." So, there is an awareness by the rich man of those in comfort.

Comfort. The fourth thing that Jesus reveals in this text is that there is a remembrance of this life after death. This is striking; there is an awareness of this life after death. Abraham, in response to the question of the rich man who is in torment, says in verse 25, "Son, remember that in your lifetime you received good things, and likewise Lazarus evil things. But now he is comforted, and you are tormented."

The fifth thing that Jesus reveals in this passage of Scripture in Luke chapter 16 is that there is no way to pass between the two destinations after death. Even though there are some, like Rob Bell, who hold a position that those who go to the place of torment will only be there temporarily until they check out and say, "I'm done, I give," and then they will be translated over to a place of comfort, the text of the Bible does not support or substantiate that. In Luke 16:26, it says, "Besides all this, between you and us there is a great gulf fixed, so that those who want to pass from here to you cannot, and those who want to pass from you to us cannot."

The sixth thing that is revealed to us in Luke chapter 16 and Jesus's teaching on hell is that there is no return to this life after death. The text implies that there is no way to come back to this life after death. We read in verses 27 and 29, "Then he said, 'I beg you therefore, father, that you would send him to my father's house.'" Abraham replied, "They have Moses and the prophets; let them hear them."

Immediately following that is the next truth, number seven: there is, in the view of Jesus, sufficient witness in this life to bring us to the place of comfort in the next life and to keep us from the place of death and torment after death. As Jesus teaches, there is sufficient evidence to keep us from going to the place of torment after death. How do we know that? In the verse I just referenced, verse 29, Abraham said, "They have Moses and the prophets; let them hear them." Why is this important? Because there are a number of people in our day that are saying things.

It just doesn't seem fair that someone only has one life and one opportunity to make a decision. Yet, Jesus says they have sufficient opportunity. Even though we are challenged by the apparent lack of fairness, we must at least recognize that God is more just than our sense of justice.

The eighth thing we discover, which is another striking reality, is that riches, royalty, and religion will not get you out of hell. How do we see that? It is somewhat veiled in the text to us who live in 2015, but it made perfect sense to the people who heard Jesus say these things because He was speaking to a Jewish audience.

Look at the first verse of the text, verse 19. He says, "There was a certain rich man who was clothed in purple and fine linen, and he fared sumptuously every single day." Hidden in the words of this text is something that the Jews of Jesus's day would have fully comprehended, but we may not necessarily see 2,000 years later. This rich man was clothed in purple, which indicated that he lived among the royalty of the day, the upper class, the upper echelon.

Not only was he clothed in purple, signifying royalty, but it also says that he wore fine linen, which is the clothing of the priests. Therefore, he is a royal priest, meaning he is from the household of the chief priests. Not only that, but Abraham refers to him as "son." He is a child of Abraham, a descendant of Abraham, Isaac, and Jacob. Yet, upon death, where did he find himself? In torment, in this flame.

In Jesus's day, people anticipated that if you were rich, you were blessed by God, and if you were blessed by God, you would be blessed for eternity, just as you are blessed right now. However, riches do not equal an eternity of comfort. Royalty and religion—none of these things assure an individual of an eternity in comfort. Even being a descendant of Abraham, Isaac, and Jacob does not assure an individual of being in comfort for eternity.

So what then? What do we do?

The ninth thing we find in this passage is that faith in this life is essential for the next. Why do we see that in this passage? Well, again, what was it that made Abraham and Lazarus be in the place of comfort after death? It wasn't simply that these people were descendants of Abraham, Isaac, and Jacob, because the rich man, who was a high priest of Israel, is in torment.

So, what indicates that Abraham or those who are with Abraham would be any different from other people? We are told in Romans chapter 4 that Abraham is the father of all those who have faith. Therefore, faith is essential in this life for the next.

Not only is faith essential in this life for the next, but the tenth thing we discover as Jesus teaches is that repentance in this life is essential for the next. Where do we see that? Look at Luke 16:29 and 30. Abraham said to him, "They have Moses and the prophets; let them hear them." The rich man objected, "No, Father Abraham, but if one goes from the dead, then they will repent."

If one goes from the dead, they will repent. They will turn. They are children of Abraham; they are members of the household of the high priest. They are wealthy; they wear purple and fine linen, but they still need to repent.

Point number five on your outline: repentance and faith are essential in Jesus's teaching on hell. Repentance and faith are essential, and that's why the Apostle Paul's message was repentance and faith. In Acts 20:21, he says, "I testify to Jews and also to Greeks: repent toward God and faith toward our Lord Jesus Christ."

Repentance and faith are essential. But the rich man in hell says to Abraham, "Listen, if just one would go from the dead, send Lazarus back. If he would go back from the dead, then my brothers would repent." I wonder if that's true. Interestingly, there was a guy named Lazarus who was dead for four days, and then Jesus went to the tomb where Lazarus was laying and said, "Roll the stone away."

And they said, "Lord, he stinks; he's been there for four days." They rolled the stone away. Lazarus, come forth! Lazarus waddles out; he's alive.

What was the response of the chief priests to the resurrection of Lazarus? We find it recorded in the Gospel of John, chapter 12. We read this in verse 9: "Now a great many of the Jews knew that Jesus was there, and they came not for Jesus's sake only, but that they might see Lazarus, whom Jesus had raised from the dead." However, the chief priests plotted to put Lazarus to death also. They thought, "If he would just go from the dead, my brothers would believe; they would repent." Yet, to test that hypothesis, Jesus raised a man by the name of Lazarus. I wonder if it's a coincidence that the same name is used. I suggest not. The response of the people was, "We won't believe; let's kill him."

Now, I realize this is a striking teaching, and some may ask, "Why do this four weeks before Easter?" It's a good question. The sad reality is that a right comprehension or understanding of the doctrine of eternal things—the final state of humanity—is not talked about too much in church today.

However, if you look at Christian history, one of the things you find is that when people honor God's Word and teach the whole counsel of Scripture, even though it's culturally incorrect or politically incorrect, they address the doctrine of eternal things, such as the torment that comes after death to the unrighteous. This has at least two effects within the church.

First, it gives the body of Christ a passion for the grace and mercy of God. You see, when you talk with a friend, a neighbor, or a coworker who doesn't know the things of God, and they say, "What are you saying? That I'm going to go to hell? What's so special about you?" The answer is, "Nothing, nothing. It's God's grace and His mercy."

The mercy of God is profound. He sent His only begotten Son so that whosoever believes in Him should not perish but have everlasting life. It is a gift freely offered to all humanity; no one is excluded. It is open to all, and whosoever will may come. Anytime we take God at His word and hold to the teachings of Scripture and what Jesus had to say, it increases our passion for the grace and mercy of God.

Secondly, it increases our passion for the lost. There are 7.2 billion people alive in the world today, and the statistics are staggering. All 7.2 billion will die, including you, and many of them stand in a position without the grace of God at this moment. Seven point two billion is really big; it's hard for us to comprehend that. However, within five miles of this building, there are 480,000 people. Research has shown us that less than a third of them have any contact with a church.

The Southern Baptist Convention conducted a research study on San Diego County a few years ago. In San Diego County, 3.2 million people live, and less than 10% of them have any connection to an Evangelical Church, which is a church that preaches the gospel. Less than 10%. Some people ask the question, "Why change the service times? This really discomforts me." The answer is simple: we need more seats. We want more people. We need to reach people because there are individuals going to hell, and we don't want them to.

May it be that God would give us a passion for His grace and mercy and a passion for the lost. I would suggest to you that we are living in a time in our nation where people just don't have a passion for the lost. This may be due to the fact that many people in our nation, though they believe in hell, think that it is just an empty place and that everybody is going to heaven because "all dogs go there." However, Jesus didn't teach that, and I don't believe it. I don't believe that worldly view; I believe what He said.

May it be that God would give us a passion for the lost. Amen. Would you stand with me as we close in prayer? Father God, we are just weeks out from the greatest display of Your love being celebrated when You gave Your only begotten Son for us, that He would endure...

The agony of death and separation from You, even for just a moment, reminds us of the importance of Salvation. We can be brought back into connection with You and one another.

So, God, would You stir our hearts to take that message to those in our families, among our friends, and co-workers who don't know You? Help us to be more bold in declaring the Gospel, the good news that Salvation is found in You. Though there is bad news, the good news, set against the backdrop of this bad news, is so much more beautiful.

God, give us a passion for Your grace and a passion for the lost as we prepare to celebrate, in just a few weeks, the goodness of the Resurrection and the life that we have in You. In Jesus' name, Amen.