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Does death mean the end-all of life?  Will the body and soul of man literally vaporise into nothing?  Is there not a life hereafter?  Is the doctrine of annihilation biblical?  As we continue with our study, we will consider the parable of Lazarus and the rich man (dive) which has lessons on man’s after-life (Lk. 16: 19-31).

Lazarus was the helpless beggar who sat at the rich man’s gate.  Though poor and sorely afflicted, he was a child of God.  The rich man, described as self-indulgent, was living without God in the enjoyment of every earthly luxury.  Their state in this life was greatly in contrast with their real character before God, which was revealed in the condition of their soul at death.  Here, in this parable, our Saviour teaches us, that both the saved and the unsaved know and begin their afterlife experience immediately after death; in both cases, it is unchangeable and eternal.  All men pass immediately out of this life into a state of everlasting happiness or misery.

The question is asked, “Where does the soul of the departed dead abide?”

Note that no mention is made of Lazarus’ burial – “probably he had none, but was flung out of the way into some hole or pit; or if he had a burial, a very mean one, which is passed over in silence” – Burkitt.   But we read of the poor beggar going to Sheol (place of the departed dead) - “the beggar died, and was carried by the angels into Abraham’s bosom” (v. 22).  This is the place called Paradise where the blessed saints of God have their abode.  Here in the glorious presence of Christ, the dying malefactor (thief) who confessed the Lord in His final moments, found rest:  “And Jesus said unto him (malefactor), Verily I say unto thee, To day shalt thou be with Me in Paradise” (Lk. 23: 43).  Those who die in the Lord, are instantly conveyed to their place of rest and blessedness.  Here, the souls of the righteous, conscious and happy, and in fellowship with the Lord Jesus Christ, await the First Resurrection.  

“While the state of the righteous dead is incomplete, it is most blissful and happy, but more a state of rest and waiting than a state of activity or service (Rev. 14: 13; 6: 9-11).  The saints in Paradise will be free from sin and temptation, from sorrow, sickness and death. Their environment will be conducive to holy living, and the atmosphere of the place will be that of love” – “Rightly dividing the Word”

In contrast, we read of the dive who, after death, was being tormented in the fires of Hell - that portion of Sheol called Gehenna.  The heat was so intense that the rich man looked around for relief and deliverance.  This reveals that “the souls of men survive in sensibility and activity, after the dissolution of their bodies, and do not sleep with the body until the day of the resurrection” – Burkitt.  Seeing Lazarus, he requested that “that he (Lazarus) may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame” (v. 24).  This serves as a severe warning that those outside of Christ will be tormented immediately after their death.  This is also clear evidence that the soul of the dead is alive and fully aware of what is going on around them.  In that state, the soul is conscious, able to see, hear, speak, feel and recognise people.  

Clearly, there is no period of conscious waiting or soul rest.  Neither is there a place called purgatory where the souls of the departed will be purged of sins till they become pure enough to “spring up” into Heaven.  

However, there are those who try to explain away this parable of Lazarus and the dive.  They say that it is merely a parable and therefore cannot be used to build a doctrine.  Some point out that the account is a common Jewish story of the afterlife.  Moreover, the term, “Abraham’s bosom” is typically Jewish; and as the presiding figure is Abraham and not God, it cannot be used as a basis for teaching doctrines.

What is our understanding of this parable?  We need to note that Jesus often used parables to teach spiritual truths.  A parable is defined as “an earthly story with a heavenly meaning.”  To explain away the parable of Lazarus and the dive by saying that it is a mere parable that holds no truth whatsoever, is to reject God’s Word.  Our Lord told this parable to teach the people to consider not just life on earth but life hereafter.  

To the Jews, Abraham is an important figure; he is their “father of faith” (Matt. 3: 9; Lk. 1: 55, 73; Jn. 8: 39, 53, 56; Rom. 4: 16).  The Jews, to whom Jesus told the parable, were very proud of their Abrahamic heritage.  John Calvin explained that Abraham was brought into the “story” (parable) because it was a reminder to the Jews of God’s covenant with them through Abraham.  Hence the appearance of Abraham in this parable lends credence and weight to bring home God’s truths to His hearers.  

Lazarus and the dive were Jews, specially chosen of God.  Yet one chose to live for the present, caring only for himself.   In Hell, he found that it was too late to repent.  Lazarus, on the other hand, chose the way of life.  Even in the depths of poverty and afflictions, his faith stood strong.  He did not question God but humbly submitted to His will.  Lazarus’ unwavering faith won him the reward of a blessed life hereafter.

Jesus told the story not for our entertainment, but for instruction and warning.  The eternal realities are the things that really matter and the living must lay it to heart.  Heaven and Hell are eternal realities.  Many live as though there is no Hell.  This parable tells us that Hell exists.  In Hell, there is no place for repentance, only eternal regret and suffering.    Someone rightly says: “There are no atheists and agnostics in Hell.”  Let us make sure our salvation.  Let us reach out to our unsaved loved ones and friends while there is yet time.  Today is the day of salvation; tomorrow may be too late.        (… to be continued)

- Pastor