Post by Cindy on Jun 25, 2015 11:54:40 GMT -5
I want to include a study we're doing elsewhere here since it has to do with death.
Father, thank You for this study and helping us to know You and Your Word better. Please fill us with the knowledge of Your will in all spiritual wisdom and understanding, so that we may walk in a manner worthy of You. Please don't ever let us substitute our own judgment and intelligence for Your wisdom and the Bible’s authority. Help us to discipline ourselves for godliness; Please give us both the wisdom and the courage to take advantage of all the spiritual resources that are available to us each day. Please also give us a greater sense of fervency in prayer and help us to pray in such a way that pleases You. I pray that we will be continually controlled by the life-transforming knowledge of Your will, which the Holy Spirit imparts as we prayerfully study and meditate on your Word. Thank You Father, In Jesus' Name I pray. Amen
Life After Death
Luke 16:19–16:31 —“There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day. *And at his gate was laid a poor man named Lazarus, covered with sores, *who desired to be fed with what fell from the rich man’s table. Moreover, even the dogs came and licked his sores. *The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried, *and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. *And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ *But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. *And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’ *And he said, ‘Then I beg you, father, to send him to my father’s house— *for I have five brothers—so that he may warn them, lest they also come into this place of torment.’ *But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ *And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’ *He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’ ”
This exegesis is important to read today!
Exegesis
v 22 The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried,
carried = this word denotes a very positive carrying away (in different contexts it can be rendered ‘taken by force’).
buried = this verb is also passive, as is ‘carried away’; the contrast is that the rich man was carried to his grave, Lazarus into his gift.
v 23 and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side.
being = this is not the regular word for ‘to be,’ but includes an element which means ‘be at the disposal of.’ The verb is a present active participle which indicates that the rich man is still being tormented.
saw = he sees (also present tense). The souls in Hades can continually see what they have missed.
v 25 But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish.
remember = this is an imperative, an order!
in your lifetime = (lit.) in your life. (It seems to indicate, by contrast, that he is in an eternal state of dying now.)
received = an intensive verb emphasizing all that the rich man had received.
evil things = (or) the bad (in contrast to good); i.e., worthless (‘things’ cannot be evil).
v 28 for I have five brothers—so that he may warn them, lest they also come into this place of torment.’
testify = this is an intensive form of the verb ‘witness’; ‘so that he may urgently witness to them.’
Purpose
This narrative is a solemn warning of the eternal cost of rejecting God’s provision, and also that riches do not save (nor are an indication of salvation).
Exposition
The story of the rich man (theologians name him ‘Dives’—Latin for ‘rich’) and Lazarus is probably not a parable as it names one of the characters, something which none of the parables specifically classified by Scripture as such do. The issue which gave rise to our Lord describing this event is found in v. 14 —The Pharisees, who were lovers of money, heard all these things, and they ridiculed him. The Pharisees had recognized the point of the Parable of the Unjust Steward, and especially the condemnation of wealth, and scoffed at Jesus. They taught that wealth and happiness were indications of God’s blessing, they exalted wealth, but Jesus said this was an abomination in the sight of God (v. 15 —And he said to them, “You are those who justify yourselves before men, but God knows your hearts. For what is exalted among men is an abomination in the sight of God. —which is probably another reason why He was unpopular with the Pharisees!). Verses 16–18—“The Law and the Prophets were until John; since then the good news of the kingdom of God is preached, and everyone forces his way into it. *But it is easier for heaven and earth to pass away than for one dot of the Law to become void. *“Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery. seemingly introduce the narrative of the rich man and Lazarus (why else are they there?), so presumably Lazarus was converted under John’s ministry, and the rich man was not only wealthy but had divorced his wife to remarry. Presumably, too, these two men were known to the Pharisees.
The Gospels are not disconnected jottings but demonstrate the dynamic of cause and effect. So Jesus would have had sound cause to include v. 18 “Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery. and it was thus probably related to the context on either side of it (it certainly had to be related to the context on one side of it!). Jesus had earlier taught that unless one’s righteousness exceeded that of the Pharisees, one would not enter the Kingdom of Heaven (Matt 5:20), and then gave six examples of the required standard of righteousness, one of which had to do with divorce (Matt 5:31–32). This instruction, too, was connected with the unalterable nature of the Law (Matthew 5:18 —For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. ). Here He linked Dives with complying with the Pharisaic standard of righteousness, but not meeting the standards of the Kingdom of God, for he was excluded from it on his death. So I conclude that Dives had married a divorcee, or was himself divorced and remarried, or both, situations condoned by the Pharisees who would then have construed his continuing material prosperity as proof that their doctrine was correct. This premise provides a common thread which links all of §182–185 into a logical unit of instruction (this teaching could well be the foundation for Hebrews 13:4 —Let marriage be held in honor among all, and let the marriage bed be undefiled, for God will judge the sexually immoral and adulterous. * ; 1 Corinthians 6:9 —Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, *; Galatians 5:19–21 —Now the works of the flesh are evident: sexual immorality, impurity, sensuality, *idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, *envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. *). We should recognize that a standard of righteousness which exceeds that preached by the Pharisees is only found in imputed righteousness, a righteousness only found in placing saving faith in Jesus Christ for which God imputes the righteousness of Jesus Christ on a believer. All sins can be forgiven, so it was not Dives’ attitude toward divorce that doomed him, but his reliance on a Pharisaic standard of work’s righteousness rather than faith in God.
The scene set in vv. 19–21 “There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day. *And at his gate was laid a poor man named Lazarus, covered with sores, *who desired to be fed with what fell from the rich man’s table. Moreover, even the dogs came and licked his sores. is remarkably graphic—Dives decked out in purple clothes, and even the finest linen for underwear. He denied himself nothing, celebrating his riches daily with every appearance of comfort and mirth. The contrast to Lazarus could not be more stark—chronically plagued with ulcers, not strong enough to sit, tossed down by those obliged to care for him, only dogs showing compassion to him, for they bestowed on him the only medication they know-licking the sore. Despised and ignored by mankind, his only friends the dogs. Mark well that dogs are known for an uncanny ability to divine the goodness of man; they thus highlight Lazarus’ character. The English translation does not capture Lazarus’ hunger as graphically as the Greek text; he longed to devour the scraps that fell from Dives’ table, for in the custom of the day, he could see the feasts but not partake. He watched men who had no need to eat gorging themselves, while he, who was literally starving to death, could not even touch the sumptuous repast. There is something grossly callous about a man who in his luxury can look on the unfortunate and merely complement himself on not being in their state. This was a typical Pharisaic hypocrisy, and Jesus’ narrative highlighted this failing.
Then death entered the scene and a wondrous transformation took place. The verb ‘carried away’ in v. 22 The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried, is passive, thus indicating that Lazarus was the recipient of an unavoidable transport. The wonderful truth is that not Satan nor even Lazarus himself could prevent the consequence. He had died a righteous man, and nothing could prevent him from being transported by angels to Abraham’s bosom. Dives’ death and burial is reported, but his transport into eternity is lonely and bleak; as the lack of report indicates, it was simply a fact.
We must consider the possibility that Dives was cunningly trying to manipulate Abraham into sending Lazarus to his brothers. Surely, with his heightened spiritual perception, he knew there was no escape from Hades nor any comfort available for him, so he seems to have been trying to make Abraham feel that as he could offer him no relief, at least he should acquiesce to a request on behalf of the five brothers. Even the request for cooling (v. 24 And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ ) was a reminder of the most memorable day in Abraham’s life (it echoed the ‘remember’ of v. 25 But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish.), the day Abraham comforted his Lord in person (Genesis 18:3–5 —and said, “O Lord, if I have found favor in your sight, do not pass by your servant. *Let a little water be brought, and wash your feet, and rest yourselves under the tree, *while I bring a morsel of bread, that you may refresh yourselves, and after that you may pass on—since you have come to your servant.” So they said, “Do as you have said.” * ), for the Greek word rendered ‘cool’ is only used here in the New Testament, and only once in the Greek translation of the Old, in Gen 18:4. Moreover, the request for Lazarus to visit his brothers had precedent, for Samuel returned to address Saul (1 Samuel 28); so it was not just wishful thinking, it was possible. The Greek word translated ‘persuaded’ (v. 31 He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’ ” ) means ‘convinced, won over, conciliated, (and even) have trust, confidence,’ so it compresses into one word meanings which accurately portray the emotions which a supernatural visit from the dead would evoke in a human. The big question in the mind of the visitee would be ‘Can I trust it?’ And Satan surely would raise that question!
The Greek text makes plain some of the awesome terror of Hades. It is remarkable how factual Jesus was, and His restraint in not chastising or actively frightening the Pharisees should be an example to us. He did not seek to frighten people into the Kingdom, yet He did not refrain from painting a factual picture of the consequence of rejecting Him as Savior. Consider the facts we are given about Dives (we must use the present tense for him because he is still in Hades, still experiencing these things):
1) He is fully conscious, indeed probably more so than in his life.
2) He is suffering physical pain (even though without a body). I remember the torment of a friend who had a leg amputated when that amputated leg started to itch and he had nowhere to scratch. This is a frightening reality, enough to drive one insane, yet the relief of insanity is not available.
3) He is all too aware of what he has missed.
4) He recognizes the source of mercy but cannot reach it; yet to add to his torment, he can communicate with it and confirm his inability to reach it.
5) Lazarus on earth was comforted by dogs, but Dives in Hades has absolutely no being to comfort him.
6) Dives is unaware of any company in Hades; he only sees those in Paradise.
7) Dives has a heightened spiritual perceptivity and a new evangelistic zeal, but he cannot even derive any satisfaction from that, for even that wish torments him with his inability to do anything but suffer pain.
8) He is reminded of Moses and the prophets whose teachings he knew and despised (like his brothers), in consequence of which he is now in Hades.
9) He is utterly incapacitated.
10) Mentally, spiritually and physically he is more perceptive than ever in his life, yet all this enhanced awareness combines to torment him in his utter inability to do anything but suffer.
11) There is fire in Hades and it burns fearsomely.
This is the only description we have of Hades in the Bible and it is notable that it comes from the lips of our Lord, so the detail is incontestable. Hades is not Hell; Hell only comes into use after the final great white throne judgment of Revelation 20:11–15 —Then I saw a great white throne and him who was seated on it. From his presence earth and sky fled away, and no place was found for them. *And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done. *And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done. *Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. *And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire. * when, after the resurrection of the unsaved, death and Hades are cast into the lake of fire (i.e., Hell—Rev 20:14 underlined above). (The KJV confusingly uses ‘hell’ for both ‘hades’ and ‘gehenna’ in Greek.)
Jesus did not paint a lurid picture of Hades but all the detail is there for a thinking person to follow. The rich man found himself in Hades immediately after death (there is no soul sleep!) and Lazarus likewise in Abraham’s Bosom (which is apparently another name for Paradise which is distinct from Heaven). Reflect on the rich man’s condition, physical, mental and spiritual, in Hades. The man’s physical pain is indicated (v. 24 And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ ). Imagine, for a moment, the psychological torture of knowing what you want to do, and also knowing that it will haunt you eternally and that you cannot avoid it or do anything about it (vv. 27–28 And he said, ‘Then I beg you, father, to send him to my father’s house— *for I have five brothers—so that he may warn them, lest they also come into this place of torment.’ ). This is just one of the many frightful, fearsome aspects imbedded in this narrative. Spiritually, the rich man is fully perceptive now that it is too late-indeed, he is now a red-hot evangelist, but to no avail; in Hades he does not doubt the necessity of salvation for one moment. He is still there, his condition is unaltered, and his only prospect is the final judgment and then Hell, a place which must be even worse than Hades if it will consume Hades.
The scriptural teaching on the eternal destiny of souls is diagrammed. The following explanations may help you follow the diagram:
1) I understand the Hebrew word ‘Sheol’ to encompass the abode of the dead, whether righteous or unrighteous.
2) Luke 16 depicts two separate divisions in that abode, one called Abraham’s Bosom and the other Hades.
3) The dying thief on the cross was to be with Jesus in Paradise on that same day, yet Jesus had not ascended to Heaven three days later; so Paradise seems synonymous with Abraham’s Bosom (Luke 23:43 —And he said to him, “Truly, I say to you, today you will be with me in Paradise.” * ; John 20:17 —Jesus said to her, “Do not cling to me, for I have not yet ascended to the Father; but go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God.’ ” *). So Jesus went to Paradise, not Heaven, immediately after the crucifixion.
4) Those believers who die after the ascension are immediately with the Lord (2 Corinthians 5:8 —Yes, we are of good courage, and we would rather be away from the body and at home with the Lord. * ) Who is in Heaven (Acts 7:56 —And he said, “Behold, I see the heavens opened, and the Son of Man standing at the right hand of God.” * ). So we do not go to Paradise but to Heaven, for Jesus is no longer in paradise but in Heaven.
5) Ephesians 4:8 —Therefore it says, “When he ascended on high he led a host of captives, and he gave gifts to men.” * indicates that those who were held captive (waiting for the fulfillment of their salvation) in Paradise accompanied Jesus at His ascension into Heaven. So Paradise has been emptied and its previous occupants are now in Heaven!
6) Tartaurus (2 Peter 2:4 —For if God did not spare angels when they sinned, but cast them into hell and committed them to chains of gloomy darkness to be kept until the judgment; * ) is the prison of some sinning angels who await the final judgment. It seems synonymous with the Abyss of Revelation 20:1–3 —Then I saw an angel coming down from heaven, holding in his hand the key to the bottomless pit and a great chain. *And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years, *and threw him into the pit, and shut it and sealed it over him, so that he might not deceive the nations any longer, until the thousand years were ended. After that he must be released for a little while. * .
7) At the final judgment death and Hades will be thrown into Hell (the lake of fire) as will the souls and resurrected bodies of all unregenerate men, as well as Satan (Revelation 20:5 —The rest of the dead did not come to life until the thousand years were ended. This is the first resurrection. * , Revelation 20:13–15 —And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done. *Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. *And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire. *).
8) The only occupants of Hell before the final judgment will be the Beast and his lieutenant who will be thrown alive (i.e., in their bodies) into Hell without judgment (Revelation 19:20 —But the beast was captured, and with him the false prophet who had performed the miraculous signs on his behalf. With these signs he had deluded those who had received the mark of the beast and worshiped his image. The two of them were thrown alive into the fiery lake of burning sulfur. * ; Revelation 20:10 —and the devil who had deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet were, and they will be tormented day and night forever and ever. *). Apparently, their sin will be so vile, their guilt so unarguable, that no trial will be remotely necessary for them.
This narrative was thus both a most solemn warning to the Pharisees that their riches did not guarantee eternal life, and of their present eternal prospect.
Mills, M. S. (1999). The Life of Christ: A Study Guide to the Gospel Record
More Information on these scriptures:
The suggestion that a rich man would be excluded from heaven would have scandalized the Pharisees (see note on Matthew 19:24 —Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.” * ); especially galling was the idea that a beggar who ate scraps from his table was granted the place of honor next to Abraham.
**note on Matthew 19:24: it is impossible. Jesus was underscoring the impossibility of anyone’s being saved by merit. Since wealth was deemed proof of God’s approval, and those who had it could give more alms, it was commonly thought that rich people were the most likely candidates for heaven (see note on Mk 10:25). Jesus destroyed that notion, and along with it, the notion that anyone can merit enough divine favor to gain entrance into heaven. Then who can be saved? This was the right question to ask; it showed that they got Jesus’ message. Salvation is possible only through divine grace. **
“Hades” was the Gr. term for the abode of the dead. In the LXX, it was used to translate the Heb. Sheol, which referred to the realm of the dead in general, without necessarily distinguishing between righteous or unrighteous souls. However, inNT usage,“Hades” always refers to the place of the wicked prior to final judgment in hell. The imagery Jesus used paralleled the common rabbinical idea that Sheol had two parts, one for the souls of the righteous and the other for the souls of the wicked—separated by an impassable gulf. But there is no reason to suppose, as some do, that “Abraham’s bosom” spoke of a temporary prison for the souls of OT saints, who were brought to heaven only after He had actually atoned for their sins. Scripture consistently teaches that the spirits of the righteous dead go immediately into the presence of God (cf.Luke 23:43 —Jesus answered him, “I tell you the truth, today you will be with me in paradise.” * ; 2 Corinthians 5:8 —We are confident, I say, and would prefer to be away from the body and at home with the Lord. * ; Philippians 1:23 —I am torn between the two: I desire to depart and be with Christ, which is better by far; * ). And the presence of Moses and Elijah on the Mount of Transfiguration (Luke 9:30 —And behold, two men were talking with him, Moses and Elijah, * ) belies the notion that they were confined in a compartment of Sheol until Christ finished His work.
Christ pictured Hades as a place where the unspeakable torment of hell had already begun. Among the miseries featured here are unquenchable flame; an accusing conscience fed by undying memories of lost opportunity; and permanent, irreversible separation from God and everything good.
The rich man retained a condescending attitude toward Lazarus even in hell, repeatedly asking Abraham to “send” Lazarus to wait on him. The flames of hell do not atone for sin or purge hardened sinners from their depravity.
They have Moses and the Prophets. I.e., the OT Scriptures.
This speaks powerfully of the singular sufficiency of Scripture to overcome unbelief. The gospel itself is the power of God unto salvation. Since unbelief is at heart a moral, rather than an intellectual, problem, no amount of evidences will ever turn unbelief to faith. But the revealed Word of God has inherent power to do so. The MacArthur study Bible
The rich man was able to converse with Abraham. He first begged to have Lazarus sent over to give him some water. Abraham replied that that was not possible and that he should remember that during life he had everything he wanted while Lazarus had had nothing. Even so, the rich man had never helped Lazarus during the course of his life. Furthermore, a great chasm separated paradise and hades so that no one could cross from one to the other. The rich man next begged that Lazarus be sent to earth to warn his brothers. It was his contention that if one came back from the dead then his brothers would listen. Abraham replied that if they refused to listen to the Scriptures (Moses and the Prophets represent all the OT), then they would refuse to listen to one who came back from the dead.
Jesus was obviously suggesting that the rich man symbolized the Pharisees. They wanted signs—signs so clear that they would compel people to believe. But since they refused to believe the Scriptures, they would not believe any sign no matter how great. Just a short time later Jesus did raise a man from the dead, another man named Lazarus. The result was that the religious leaders began to plot more earnestly to kill both Jesus and Lazarus. The Bible Knowledge Commentary
The rich man’s fate was irreversible and eternal. The chasm or “great gulf fixed” was unbridgeable. The rich man was kept in misery in Hades, and Lazarus could not cross over the chasm to help him. Upon death, the respective destinies of the rich man and the poor man had been sealed for eternity. The Woman’s Study Bible
“Moses and the prophets” is the customary way of referring to the O.T. Scriptures. Clearly Jesus recognized the Scriptures as a wholly sufficient guide for anyone legitimately seeking the truth. In reply to the rich man’s argument that a resurrection from the dead would be convincing to his brethren, Abraham notes that the problem is attitude, not evidence. If they have not believed the Scriptures, then they will not believe even one raised from the dead. Believer’s Study Bible.
This is the true account of a real history of two men, even though it is used much like a parable, i.e., to teach a particular lesson or to emphasize some principle. Some, however, contend that this is a parable saying that (1) the name Lazarus means “God helps” and is figurative or perhaps was intentionally chosen later because another Lazarus did come back from the dead; (2) it begins exactly as the preceding “parable” in Luke 16:1 (which incidentally is also not called a parable in the text); (3) it is used in parabolic fashion to prove a main point; (4) facts are presented in symbolic form; (5) it is in the context of other parables in Luke 15–18; (6) Christ would not have divulged such truths to unbelieving Pharisees; (7) the ability to see, hear, and communicate between heaven and hell after death is not possible; (8) the rich man would not have known Abraham and Lazarus by sight; and (9) in real life the names of rich men are given, while beggars’ names are unknown. Some of these points are well-taken, but none prove that this account was only a parable.
There are numerous arguments for this account being a real history. (1) Parables are hypothetical illustrations and never name specific individuals. Here not only Lazarus is named, but also Abraham and Moses. (2) Jesus said “there was a certain rich man.” Harry Ironside noted, “Was there, or was there not? He definitely declared that there was.” (3) Moses, Abraham, and the prophets are real people, whereas parables never refer to specific Old Testament saints. (4) Luke does not call this a parable as he does in thirteen other clear cases of parable so designated. (5) It is narrated like a real history. (6) Parables deal with the commonplace of what is known to be true to illustrate moral lessons, and come from natural life. This does not. (7) Hades is a reality, not a figure of speech. (8) There is no reason why Jesus could not have had in mind a particular case. He is describing what took place after death in the cases of two men for the moral profit of His hearers. (9) The conversation between the rich man and Abraham does not seem to lend itself to parabolic format. (10) Even a case history, as this is, could be used in parabolic fashion to teach a precise moral truth.
Between death and resurrection the immaterial part of man goes either to be with the Lord, if he is saved (2 Corinthians 5:8 —We are confident, I say, and would prefer to be away from the body and at home with the Lord. *; Philippians 1:23 —I am torn between the two: I desire to depart and be with Christ, which is better by far; * ), or into conscious torment as here. Resurrection reunites the body to the soul, and the state of existence continues to be either with Christ, or in the punishment of eternal duration (Matthew 25:41 —“Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. * Matthew 25:46 —And these will go away into eternal punishment, but the righteous into eternal life.” * ).
Once a person passes from this life his probation is ended, and his eternal destiny is fixed. It has been appointed by God that once a man dies, then comes the judgment (Hebrews 9:27 —And just as it is appointed for man to die once, and after that comes judgment, * ).
Several additional teachings about hell are contained in this brief history. Memory and personality continue there even in the midst of untold anguish, misery, and suffering. There is no returning or sending back of messages from hell; thus, no reincarnation, nor spiritism as it is thought of by those who are thereby deceived.
KJV Bible Commentary
2 Corinthians 5:1–9 —For we know that if the tent that is our earthly home is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. *For in this tent we groan, longing to put on our heavenly dwelling, *if indeed by putting it on we may not be found naked. *For while we are still in this tent, we groan, being burdened—not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life. *He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee. *So we are always of good courage. We know that while we are at home in the body we are away from the Lord, *for we walk by faith, not by sight. *Yes, we are of good courage, and we would rather be away from the body and at home with the Lord. *So whether we are at home or away, we make it our aim to please him. *
Paul spoke here about an intermediate state (“at home with the Lord,” v. 8) between death (putting off “this tent”) and resurrection (“put on our house from heaven”). Of course, the soul’s disembodiment is not ideal (it is compared to being “naked”); the fullest, richest existence is an embodied one. This intermediate state is strongly implied elsewhere in the NT (see Luke 20:37–38 —But that the dead are raised, even Moses showed, in the passage about the bush, where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. *Now he is not God of the dead, but of the living, for all live to him.” * ; Luke 23:43 —Jesus answered him, “I tell you the truth, today you will be with me in paradise.” * ; Philippians 1:23–24 —I am hard pressed between the two. My desire is to depart and be with Christ, for that is far better. *But to remain in the flesh is more necessary on your account. * ). The Apologetics Study Bible
Father, thank You for this study and helping us to know You and Your Word better. Please fill us with the knowledge of Your will in all spiritual wisdom and understanding, so that we may walk in a manner worthy of You. Please don't ever let us substitute our own judgment and intelligence for Your wisdom and the Bible’s authority. Help us to discipline ourselves for godliness; Please give us both the wisdom and the courage to take advantage of all the spiritual resources that are available to us each day. Please also give us a greater sense of fervency in prayer and help us to pray in such a way that pleases You. I pray that we will be continually controlled by the life-transforming knowledge of Your will, which the Holy Spirit imparts as we prayerfully study and meditate on your Word. Thank You Father, In Jesus' Name I pray. Amen
Life After Death
Luke 16:19–16:31 —“There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day. *And at his gate was laid a poor man named Lazarus, covered with sores, *who desired to be fed with what fell from the rich man’s table. Moreover, even the dogs came and licked his sores. *The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried, *and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. *And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ *But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. *And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’ *And he said, ‘Then I beg you, father, to send him to my father’s house— *for I have five brothers—so that he may warn them, lest they also come into this place of torment.’ *But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ *And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’ *He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’ ”
This exegesis is important to read today!
Exegesis
v 22 The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried,
carried = this word denotes a very positive carrying away (in different contexts it can be rendered ‘taken by force’).
buried = this verb is also passive, as is ‘carried away’; the contrast is that the rich man was carried to his grave, Lazarus into his gift.
v 23 and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side.
being = this is not the regular word for ‘to be,’ but includes an element which means ‘be at the disposal of.’ The verb is a present active participle which indicates that the rich man is still being tormented.
saw = he sees (also present tense). The souls in Hades can continually see what they have missed.
v 25 But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish.
remember = this is an imperative, an order!
in your lifetime = (lit.) in your life. (It seems to indicate, by contrast, that he is in an eternal state of dying now.)
received = an intensive verb emphasizing all that the rich man had received.
evil things = (or) the bad (in contrast to good); i.e., worthless (‘things’ cannot be evil).
v 28 for I have five brothers—so that he may warn them, lest they also come into this place of torment.’
testify = this is an intensive form of the verb ‘witness’; ‘so that he may urgently witness to them.’
Purpose
This narrative is a solemn warning of the eternal cost of rejecting God’s provision, and also that riches do not save (nor are an indication of salvation).
Exposition
The story of the rich man (theologians name him ‘Dives’—Latin for ‘rich’) and Lazarus is probably not a parable as it names one of the characters, something which none of the parables specifically classified by Scripture as such do. The issue which gave rise to our Lord describing this event is found in v. 14 —The Pharisees, who were lovers of money, heard all these things, and they ridiculed him. The Pharisees had recognized the point of the Parable of the Unjust Steward, and especially the condemnation of wealth, and scoffed at Jesus. They taught that wealth and happiness were indications of God’s blessing, they exalted wealth, but Jesus said this was an abomination in the sight of God (v. 15 —And he said to them, “You are those who justify yourselves before men, but God knows your hearts. For what is exalted among men is an abomination in the sight of God. —which is probably another reason why He was unpopular with the Pharisees!). Verses 16–18—“The Law and the Prophets were until John; since then the good news of the kingdom of God is preached, and everyone forces his way into it. *But it is easier for heaven and earth to pass away than for one dot of the Law to become void. *“Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery. seemingly introduce the narrative of the rich man and Lazarus (why else are they there?), so presumably Lazarus was converted under John’s ministry, and the rich man was not only wealthy but had divorced his wife to remarry. Presumably, too, these two men were known to the Pharisees.
The Gospels are not disconnected jottings but demonstrate the dynamic of cause and effect. So Jesus would have had sound cause to include v. 18 “Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery. and it was thus probably related to the context on either side of it (it certainly had to be related to the context on one side of it!). Jesus had earlier taught that unless one’s righteousness exceeded that of the Pharisees, one would not enter the Kingdom of Heaven (Matt 5:20), and then gave six examples of the required standard of righteousness, one of which had to do with divorce (Matt 5:31–32). This instruction, too, was connected with the unalterable nature of the Law (Matthew 5:18 —For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. ). Here He linked Dives with complying with the Pharisaic standard of righteousness, but not meeting the standards of the Kingdom of God, for he was excluded from it on his death. So I conclude that Dives had married a divorcee, or was himself divorced and remarried, or both, situations condoned by the Pharisees who would then have construed his continuing material prosperity as proof that their doctrine was correct. This premise provides a common thread which links all of §182–185 into a logical unit of instruction (this teaching could well be the foundation for Hebrews 13:4 —Let marriage be held in honor among all, and let the marriage bed be undefiled, for God will judge the sexually immoral and adulterous. * ; 1 Corinthians 6:9 —Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, *; Galatians 5:19–21 —Now the works of the flesh are evident: sexual immorality, impurity, sensuality, *idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, *envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. *). We should recognize that a standard of righteousness which exceeds that preached by the Pharisees is only found in imputed righteousness, a righteousness only found in placing saving faith in Jesus Christ for which God imputes the righteousness of Jesus Christ on a believer. All sins can be forgiven, so it was not Dives’ attitude toward divorce that doomed him, but his reliance on a Pharisaic standard of work’s righteousness rather than faith in God.
The scene set in vv. 19–21 “There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day. *And at his gate was laid a poor man named Lazarus, covered with sores, *who desired to be fed with what fell from the rich man’s table. Moreover, even the dogs came and licked his sores. is remarkably graphic—Dives decked out in purple clothes, and even the finest linen for underwear. He denied himself nothing, celebrating his riches daily with every appearance of comfort and mirth. The contrast to Lazarus could not be more stark—chronically plagued with ulcers, not strong enough to sit, tossed down by those obliged to care for him, only dogs showing compassion to him, for they bestowed on him the only medication they know-licking the sore. Despised and ignored by mankind, his only friends the dogs. Mark well that dogs are known for an uncanny ability to divine the goodness of man; they thus highlight Lazarus’ character. The English translation does not capture Lazarus’ hunger as graphically as the Greek text; he longed to devour the scraps that fell from Dives’ table, for in the custom of the day, he could see the feasts but not partake. He watched men who had no need to eat gorging themselves, while he, who was literally starving to death, could not even touch the sumptuous repast. There is something grossly callous about a man who in his luxury can look on the unfortunate and merely complement himself on not being in their state. This was a typical Pharisaic hypocrisy, and Jesus’ narrative highlighted this failing.
Then death entered the scene and a wondrous transformation took place. The verb ‘carried away’ in v. 22 The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried, is passive, thus indicating that Lazarus was the recipient of an unavoidable transport. The wonderful truth is that not Satan nor even Lazarus himself could prevent the consequence. He had died a righteous man, and nothing could prevent him from being transported by angels to Abraham’s bosom. Dives’ death and burial is reported, but his transport into eternity is lonely and bleak; as the lack of report indicates, it was simply a fact.
We must consider the possibility that Dives was cunningly trying to manipulate Abraham into sending Lazarus to his brothers. Surely, with his heightened spiritual perception, he knew there was no escape from Hades nor any comfort available for him, so he seems to have been trying to make Abraham feel that as he could offer him no relief, at least he should acquiesce to a request on behalf of the five brothers. Even the request for cooling (v. 24 And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ ) was a reminder of the most memorable day in Abraham’s life (it echoed the ‘remember’ of v. 25 But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish.), the day Abraham comforted his Lord in person (Genesis 18:3–5 —and said, “O Lord, if I have found favor in your sight, do not pass by your servant. *Let a little water be brought, and wash your feet, and rest yourselves under the tree, *while I bring a morsel of bread, that you may refresh yourselves, and after that you may pass on—since you have come to your servant.” So they said, “Do as you have said.” * ), for the Greek word rendered ‘cool’ is only used here in the New Testament, and only once in the Greek translation of the Old, in Gen 18:4. Moreover, the request for Lazarus to visit his brothers had precedent, for Samuel returned to address Saul (1 Samuel 28); so it was not just wishful thinking, it was possible. The Greek word translated ‘persuaded’ (v. 31 He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’ ” ) means ‘convinced, won over, conciliated, (and even) have trust, confidence,’ so it compresses into one word meanings which accurately portray the emotions which a supernatural visit from the dead would evoke in a human. The big question in the mind of the visitee would be ‘Can I trust it?’ And Satan surely would raise that question!
The Greek text makes plain some of the awesome terror of Hades. It is remarkable how factual Jesus was, and His restraint in not chastising or actively frightening the Pharisees should be an example to us. He did not seek to frighten people into the Kingdom, yet He did not refrain from painting a factual picture of the consequence of rejecting Him as Savior. Consider the facts we are given about Dives (we must use the present tense for him because he is still in Hades, still experiencing these things):
1) He is fully conscious, indeed probably more so than in his life.
2) He is suffering physical pain (even though without a body). I remember the torment of a friend who had a leg amputated when that amputated leg started to itch and he had nowhere to scratch. This is a frightening reality, enough to drive one insane, yet the relief of insanity is not available.
3) He is all too aware of what he has missed.
4) He recognizes the source of mercy but cannot reach it; yet to add to his torment, he can communicate with it and confirm his inability to reach it.
5) Lazarus on earth was comforted by dogs, but Dives in Hades has absolutely no being to comfort him.
6) Dives is unaware of any company in Hades; he only sees those in Paradise.
7) Dives has a heightened spiritual perceptivity and a new evangelistic zeal, but he cannot even derive any satisfaction from that, for even that wish torments him with his inability to do anything but suffer pain.
8) He is reminded of Moses and the prophets whose teachings he knew and despised (like his brothers), in consequence of which he is now in Hades.
9) He is utterly incapacitated.
10) Mentally, spiritually and physically he is more perceptive than ever in his life, yet all this enhanced awareness combines to torment him in his utter inability to do anything but suffer.
11) There is fire in Hades and it burns fearsomely.
This is the only description we have of Hades in the Bible and it is notable that it comes from the lips of our Lord, so the detail is incontestable. Hades is not Hell; Hell only comes into use after the final great white throne judgment of Revelation 20:11–15 —Then I saw a great white throne and him who was seated on it. From his presence earth and sky fled away, and no place was found for them. *And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done. *And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done. *Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. *And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire. * when, after the resurrection of the unsaved, death and Hades are cast into the lake of fire (i.e., Hell—Rev 20:14 underlined above). (The KJV confusingly uses ‘hell’ for both ‘hades’ and ‘gehenna’ in Greek.)
Jesus did not paint a lurid picture of Hades but all the detail is there for a thinking person to follow. The rich man found himself in Hades immediately after death (there is no soul sleep!) and Lazarus likewise in Abraham’s Bosom (which is apparently another name for Paradise which is distinct from Heaven). Reflect on the rich man’s condition, physical, mental and spiritual, in Hades. The man’s physical pain is indicated (v. 24 And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ ). Imagine, for a moment, the psychological torture of knowing what you want to do, and also knowing that it will haunt you eternally and that you cannot avoid it or do anything about it (vv. 27–28 And he said, ‘Then I beg you, father, to send him to my father’s house— *for I have five brothers—so that he may warn them, lest they also come into this place of torment.’ ). This is just one of the many frightful, fearsome aspects imbedded in this narrative. Spiritually, the rich man is fully perceptive now that it is too late-indeed, he is now a red-hot evangelist, but to no avail; in Hades he does not doubt the necessity of salvation for one moment. He is still there, his condition is unaltered, and his only prospect is the final judgment and then Hell, a place which must be even worse than Hades if it will consume Hades.
The scriptural teaching on the eternal destiny of souls is diagrammed. The following explanations may help you follow the diagram:
1) I understand the Hebrew word ‘Sheol’ to encompass the abode of the dead, whether righteous or unrighteous.
2) Luke 16 depicts two separate divisions in that abode, one called Abraham’s Bosom and the other Hades.
3) The dying thief on the cross was to be with Jesus in Paradise on that same day, yet Jesus had not ascended to Heaven three days later; so Paradise seems synonymous with Abraham’s Bosom (Luke 23:43 —And he said to him, “Truly, I say to you, today you will be with me in Paradise.” * ; John 20:17 —Jesus said to her, “Do not cling to me, for I have not yet ascended to the Father; but go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God.’ ” *). So Jesus went to Paradise, not Heaven, immediately after the crucifixion.
4) Those believers who die after the ascension are immediately with the Lord (2 Corinthians 5:8 —Yes, we are of good courage, and we would rather be away from the body and at home with the Lord. * ) Who is in Heaven (Acts 7:56 —And he said, “Behold, I see the heavens opened, and the Son of Man standing at the right hand of God.” * ). So we do not go to Paradise but to Heaven, for Jesus is no longer in paradise but in Heaven.
5) Ephesians 4:8 —Therefore it says, “When he ascended on high he led a host of captives, and he gave gifts to men.” * indicates that those who were held captive (waiting for the fulfillment of their salvation) in Paradise accompanied Jesus at His ascension into Heaven. So Paradise has been emptied and its previous occupants are now in Heaven!
6) Tartaurus (2 Peter 2:4 —For if God did not spare angels when they sinned, but cast them into hell and committed them to chains of gloomy darkness to be kept until the judgment; * ) is the prison of some sinning angels who await the final judgment. It seems synonymous with the Abyss of Revelation 20:1–3 —Then I saw an angel coming down from heaven, holding in his hand the key to the bottomless pit and a great chain. *And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years, *and threw him into the pit, and shut it and sealed it over him, so that he might not deceive the nations any longer, until the thousand years were ended. After that he must be released for a little while. * .
7) At the final judgment death and Hades will be thrown into Hell (the lake of fire) as will the souls and resurrected bodies of all unregenerate men, as well as Satan (Revelation 20:5 —The rest of the dead did not come to life until the thousand years were ended. This is the first resurrection. * , Revelation 20:13–15 —And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done. *Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. *And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire. *).
8) The only occupants of Hell before the final judgment will be the Beast and his lieutenant who will be thrown alive (i.e., in their bodies) into Hell without judgment (Revelation 19:20 —But the beast was captured, and with him the false prophet who had performed the miraculous signs on his behalf. With these signs he had deluded those who had received the mark of the beast and worshiped his image. The two of them were thrown alive into the fiery lake of burning sulfur. * ; Revelation 20:10 —and the devil who had deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet were, and they will be tormented day and night forever and ever. *). Apparently, their sin will be so vile, their guilt so unarguable, that no trial will be remotely necessary for them.
This narrative was thus both a most solemn warning to the Pharisees that their riches did not guarantee eternal life, and of their present eternal prospect.
Mills, M. S. (1999). The Life of Christ: A Study Guide to the Gospel Record
More Information on these scriptures:
The suggestion that a rich man would be excluded from heaven would have scandalized the Pharisees (see note on Matthew 19:24 —Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.” * ); especially galling was the idea that a beggar who ate scraps from his table was granted the place of honor next to Abraham.
**note on Matthew 19:24: it is impossible. Jesus was underscoring the impossibility of anyone’s being saved by merit. Since wealth was deemed proof of God’s approval, and those who had it could give more alms, it was commonly thought that rich people were the most likely candidates for heaven (see note on Mk 10:25). Jesus destroyed that notion, and along with it, the notion that anyone can merit enough divine favor to gain entrance into heaven. Then who can be saved? This was the right question to ask; it showed that they got Jesus’ message. Salvation is possible only through divine grace. **
“Hades” was the Gr. term for the abode of the dead. In the LXX, it was used to translate the Heb. Sheol, which referred to the realm of the dead in general, without necessarily distinguishing between righteous or unrighteous souls. However, inNT usage,“Hades” always refers to the place of the wicked prior to final judgment in hell. The imagery Jesus used paralleled the common rabbinical idea that Sheol had two parts, one for the souls of the righteous and the other for the souls of the wicked—separated by an impassable gulf. But there is no reason to suppose, as some do, that “Abraham’s bosom” spoke of a temporary prison for the souls of OT saints, who were brought to heaven only after He had actually atoned for their sins. Scripture consistently teaches that the spirits of the righteous dead go immediately into the presence of God (cf.Luke 23:43 —Jesus answered him, “I tell you the truth, today you will be with me in paradise.” * ; 2 Corinthians 5:8 —We are confident, I say, and would prefer to be away from the body and at home with the Lord. * ; Philippians 1:23 —I am torn between the two: I desire to depart and be with Christ, which is better by far; * ). And the presence of Moses and Elijah on the Mount of Transfiguration (Luke 9:30 —And behold, two men were talking with him, Moses and Elijah, * ) belies the notion that they were confined in a compartment of Sheol until Christ finished His work.
Christ pictured Hades as a place where the unspeakable torment of hell had already begun. Among the miseries featured here are unquenchable flame; an accusing conscience fed by undying memories of lost opportunity; and permanent, irreversible separation from God and everything good.
The rich man retained a condescending attitude toward Lazarus even in hell, repeatedly asking Abraham to “send” Lazarus to wait on him. The flames of hell do not atone for sin or purge hardened sinners from their depravity.
They have Moses and the Prophets. I.e., the OT Scriptures.
This speaks powerfully of the singular sufficiency of Scripture to overcome unbelief. The gospel itself is the power of God unto salvation. Since unbelief is at heart a moral, rather than an intellectual, problem, no amount of evidences will ever turn unbelief to faith. But the revealed Word of God has inherent power to do so. The MacArthur study Bible
The rich man was able to converse with Abraham. He first begged to have Lazarus sent over to give him some water. Abraham replied that that was not possible and that he should remember that during life he had everything he wanted while Lazarus had had nothing. Even so, the rich man had never helped Lazarus during the course of his life. Furthermore, a great chasm separated paradise and hades so that no one could cross from one to the other. The rich man next begged that Lazarus be sent to earth to warn his brothers. It was his contention that if one came back from the dead then his brothers would listen. Abraham replied that if they refused to listen to the Scriptures (Moses and the Prophets represent all the OT), then they would refuse to listen to one who came back from the dead.
Jesus was obviously suggesting that the rich man symbolized the Pharisees. They wanted signs—signs so clear that they would compel people to believe. But since they refused to believe the Scriptures, they would not believe any sign no matter how great. Just a short time later Jesus did raise a man from the dead, another man named Lazarus. The result was that the religious leaders began to plot more earnestly to kill both Jesus and Lazarus. The Bible Knowledge Commentary
The rich man’s fate was irreversible and eternal. The chasm or “great gulf fixed” was unbridgeable. The rich man was kept in misery in Hades, and Lazarus could not cross over the chasm to help him. Upon death, the respective destinies of the rich man and the poor man had been sealed for eternity. The Woman’s Study Bible
“Moses and the prophets” is the customary way of referring to the O.T. Scriptures. Clearly Jesus recognized the Scriptures as a wholly sufficient guide for anyone legitimately seeking the truth. In reply to the rich man’s argument that a resurrection from the dead would be convincing to his brethren, Abraham notes that the problem is attitude, not evidence. If they have not believed the Scriptures, then they will not believe even one raised from the dead. Believer’s Study Bible.
This is the true account of a real history of two men, even though it is used much like a parable, i.e., to teach a particular lesson or to emphasize some principle. Some, however, contend that this is a parable saying that (1) the name Lazarus means “God helps” and is figurative or perhaps was intentionally chosen later because another Lazarus did come back from the dead; (2) it begins exactly as the preceding “parable” in Luke 16:1 (which incidentally is also not called a parable in the text); (3) it is used in parabolic fashion to prove a main point; (4) facts are presented in symbolic form; (5) it is in the context of other parables in Luke 15–18; (6) Christ would not have divulged such truths to unbelieving Pharisees; (7) the ability to see, hear, and communicate between heaven and hell after death is not possible; (8) the rich man would not have known Abraham and Lazarus by sight; and (9) in real life the names of rich men are given, while beggars’ names are unknown. Some of these points are well-taken, but none prove that this account was only a parable.
There are numerous arguments for this account being a real history. (1) Parables are hypothetical illustrations and never name specific individuals. Here not only Lazarus is named, but also Abraham and Moses. (2) Jesus said “there was a certain rich man.” Harry Ironside noted, “Was there, or was there not? He definitely declared that there was.” (3) Moses, Abraham, and the prophets are real people, whereas parables never refer to specific Old Testament saints. (4) Luke does not call this a parable as he does in thirteen other clear cases of parable so designated. (5) It is narrated like a real history. (6) Parables deal with the commonplace of what is known to be true to illustrate moral lessons, and come from natural life. This does not. (7) Hades is a reality, not a figure of speech. (8) There is no reason why Jesus could not have had in mind a particular case. He is describing what took place after death in the cases of two men for the moral profit of His hearers. (9) The conversation between the rich man and Abraham does not seem to lend itself to parabolic format. (10) Even a case history, as this is, could be used in parabolic fashion to teach a precise moral truth.
Between death and resurrection the immaterial part of man goes either to be with the Lord, if he is saved (2 Corinthians 5:8 —We are confident, I say, and would prefer to be away from the body and at home with the Lord. *; Philippians 1:23 —I am torn between the two: I desire to depart and be with Christ, which is better by far; * ), or into conscious torment as here. Resurrection reunites the body to the soul, and the state of existence continues to be either with Christ, or in the punishment of eternal duration (Matthew 25:41 —“Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. * Matthew 25:46 —And these will go away into eternal punishment, but the righteous into eternal life.” * ).
Once a person passes from this life his probation is ended, and his eternal destiny is fixed. It has been appointed by God that once a man dies, then comes the judgment (Hebrews 9:27 —And just as it is appointed for man to die once, and after that comes judgment, * ).
Several additional teachings about hell are contained in this brief history. Memory and personality continue there even in the midst of untold anguish, misery, and suffering. There is no returning or sending back of messages from hell; thus, no reincarnation, nor spiritism as it is thought of by those who are thereby deceived.
KJV Bible Commentary
2 Corinthians 5:1–9 —For we know that if the tent that is our earthly home is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. *For in this tent we groan, longing to put on our heavenly dwelling, *if indeed by putting it on we may not be found naked. *For while we are still in this tent, we groan, being burdened—not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life. *He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee. *So we are always of good courage. We know that while we are at home in the body we are away from the Lord, *for we walk by faith, not by sight. *Yes, we are of good courage, and we would rather be away from the body and at home with the Lord. *So whether we are at home or away, we make it our aim to please him. *
Paul spoke here about an intermediate state (“at home with the Lord,” v. 8) between death (putting off “this tent”) and resurrection (“put on our house from heaven”). Of course, the soul’s disembodiment is not ideal (it is compared to being “naked”); the fullest, richest existence is an embodied one. This intermediate state is strongly implied elsewhere in the NT (see Luke 20:37–38 —But that the dead are raised, even Moses showed, in the passage about the bush, where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. *Now he is not God of the dead, but of the living, for all live to him.” * ; Luke 23:43 —Jesus answered him, “I tell you the truth, today you will be with me in paradise.” * ; Philippians 1:23–24 —I am hard pressed between the two. My desire is to depart and be with Christ, for that is far better. *But to remain in the flesh is more necessary on your account. * ). The Apologetics Study Bible
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