Lessons from a lost soul and Hell
Lessons from a lost soul and Hell
The contrast between the eternal abodes of the lost and the saved is enormous. Many folk do not like sermons on the eternal abode of the lost, but Jesus Christ Himself gave this message about the eternal abode of the lost which is a great contrast to the eternal abode of the saved. It is a horror story that ought to drive with dispatch every sinner to the foot of the cross for salvation.
1. The Persons in the Contrasts (Luke 16:19–21)
The case Christ gave about contrasting eternal abodes was of two men who had two very different situations in their earthly life.
• The prosperous man. “There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day” (Luke 16:19). As far as the world was concerned, this man had it all. First, his wealth. “Rich.” This man had considerable wealth. But his problem was that his riches were only in the material world, not in the spiritual world. Second, his wardrobe. “Clothed in purple and fine linen.” This man was dressed in the finest of clothes. They were expensive and they were majestic. Third, wantonness. “Fared sumptuously every day.” These words mean he was “making merry in splendor” (Vincent) every day. Furthermore, this was not noble living but it was wine-woman-and-song living. Wealth often degenerates to a defiled lifestyle. Hollywood is not known for virtue and nobility.
• The poor man. “There was a certain beggar named Lazarus” (Luke 16:20). First, his poverty. “Beggar.” The word translated “beggar” here is usually translated “poor.” It does not mean one who begs but one who is poor in this world’s goods. However, this man was not poor spiritually. Second, his proper name. “Lazarus.” The name is a shortened form of Eleazar. In this illustration, only the poor man is named. In the world folk only knew the rich man’s name, but in eternity the righteous poor man’s name will be found in the book of life. Third, his position. “Laid at his [the rich man’s] gate” (Luke 16:20). Lazarus was put where he might receive some charity. Fourth, his plight. “Full of sores.” (Luke 16:20). Lazarus was in a very grievous state physically. But in view of eternity, he was the one to be envied, not the rich man. Fifth, his plate. “Desiring to be fed with the crumbs which fell from the rich man’s table” (Luke 16:21). Lazarus had hardly anything to eat. “Crumbs” was the best he could do in this life, but in eternity he will feast while the rich man starves. Sixth, his pathos. “The dogs came and licked his sores” (Luke 16:21). Trench said, “Medicinal virtue is popularly ascribed to the tongue of the dog.” Lazarus was too poor to be on Medicare or have medical insurance. The rich man could afford a doctor for any illness but in eternity it will be the rich man who suffers while Lazarus is in comfort.
2. The Passing in the Contrasts (Luke 16:22)
Both men eventually died. It makes no difference if you are rich or poor—you will eventually pass from this earthly scene into eternity.
• The passing of the poor man. “The beggar died, and was carried by the angels into Abraham’s bosom” (Luke 16:22). First, the time of his passing. If the report is in chronological order, then the poor man died first. This is not a surprise, for he was in very ill health physically. Second, the trashing after his passing. Scripture does not report a burial for Lazarus because living in extreme poverty meant that when you died you were usually thrown on the city’s dung hill and burned. Third, the transporting after his passing. “Was carried by angels into Abraham’s bosom” (Luke 16:22). Lazarus may have had his human body trashed by the world, but his soul received glorious attention as “angels” carried it to Abraham’s bosom. Your soul is more important than your body.
• The passing of the prosperous man. “The rich man also died, and was buried” (Luke 16:22). The wealth of the rich man did not keep him from death. “It is appointed unto men once to die” (Hebrews 9:27). First, the transpiring of his death. Death is a great equalizer. Death is no respecter of persons. The rich die as well as the poor. Second, the time of his death. If the reporting of the deaths are in the order in which they died, then the rich man died after Lazarus did. This seems unfair, but often the unholy live longer than the godly—God in grace is simply giving the ungodly more time to repent. Third, the tomb after his death. “Buried.” The rich man would have purchased a most honorable place to be buried. He would not have Lazarus’ dishonor at death. But it is not how great a cemetery and tombstone you have, but it is what you have in your soul that really matters. Fourth, the tears over his death. A burial implies a funeral procession. This man would have a great funeral and many dignitaries would show up to the funeral. Lazarus, despised and unknown by society, did not have that glorious attention by men after death, but he had some glorious heavenly attention after death. It is not the splendor of the funeral that determines the splendor of your eternal abode.
3. The Places in the Contrast (Luke 16:22–26)
Scripture gives us a description of the places to which the souls of the rich man and Lazarus went when they died. A greater contrast cannot be imagined.
• The designation of the places. The two places were given names. Clarity of the places is needed to clear up some misunderstanding that can come from the KJV translation. First, hell. “In hell he lift up his eyes” (Luke 16:23). The word translated “hell” is the Greek word hades. It is translated “hell” ten times and “grave” one time in the New Testament. Hades is not the grave but the region to which the souls of the unredeemed went after death. Hades is not the final abode of the damned. It is their abode until the Great White Throne judgment at which time they will be cast into the “lake of fire” (Revelation 19:20; 20:10,14,15) which is the eternal hell for the unbeliever. Hades, however, gives us a good picture of the abode of the unsaved in eternity. But in eternity it will only be worse, if that is possible, to be cast into the lake of fire. Second, Abraham’s bosom. “Abraham’s bosom” (Luke 16:22). This was a name given to the place where the righteous went after they died. It was a place of rest and delight but nothing like the glories of heaven.
• The determining of the places. Money did not determine the places to which these two souls went. It was faith that sent Lazarus to Abraham’s bosom, and it was unbelief that sent the rich man to his doom.
• The description of the places. A great contrast is seen in the description of the two places. First, the place of torment. “Being in torments” (Luke 16:23). The anguish of the rich man in hell is horrible. The word“torments” does not do justice to his agony. The greatness of the agony is that it will never end but will only get worse in eternity. Second, the place of tranquility. “Abraham’s bosom … comforted” (Luke 16:22,25). The term “Abraham’s bosom” speaks of rest and tranquility, and “comforted” speaks of the bliss of eternity of the redeemed. No pain, no remorse, no sickness, just joy and peace, and the comfort of Lazarus will only get better and will last for eternity.
• The departure from the places. The inhabitants in these places will not abide in these places forever. These places are temporary. This does not contradict the fact that the lost will spend eternity in torment and the saved will spend eternity in great comfort. First, the departure of the souls from hades. “Death and hell [hades] were cast into the lake of fire [the real hell]” (Revelation 20:14). Hades mentioned in our text can be compared to the county jail where the convicted await their time to be put in the Federal penitentiary. This departure has not happened yet. Second, the departure of the souls from Abraham’s bosom. “When he ascended up on high, he led captivity captive” (Ephesians 4:8). The souls in Abraham’s bosom are no longer in that place. “When Christ rose again, having come forth from Paradise [Abraham’s bosom] and ascended on high, He carried captivity captive, meaning that He emptied Paradise taking all prisoners of hope with Him to the Father’s house. Now, when a believer dies, he is absent from the body but present with the Lord! [II Corinthians 5:8]” (Lockyer).
• The distinctives of the places. The distinctives have to do with the condition of those in these places of abode after death. First, cognizant. “Lift up his eyes … and seeth Abraham afar off, and Lazarus in his bosom” (Luke 16:23). The rich man after death could recognize Abraham and Lazarus. Also Scripture says that Abraham recognized the rich man—and was not only cognizant of who he was but was also cognizant of how he had lived. Second, capable. The rich man and Abraham were capable of seeing, hearing, and speaking. The rich man “cried” (Luke 16:24) to Abraham to soothe his suffering and to save his siblings, and Abraham communicated back to the condemned rich man. Third, confined. “Between us and you there is a great gulf fixed; so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence” (Luke 16:26). The confinement says that once you have died, your final abode is sealed, it cannot be changed. This is indeed bad news for the damned, but not for the saved. The damned will always suffer; the saved will always be blessed.
4. The Plea in the Contrast (Luke 16:24–31
The story closes with a vain plea of the rich man for the alleviation of his suffering and for the salvation of his brothers.
• The plea about his suffering. “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” (Luke 16:24). First, the direction of the plea. “Father Abraham.” Many Jews thought that because of their physical relationship to Abraham, this would help them obtain a favorable abode in eternity. But it does not work that way. If you want a blessed eternity, you must appeal to Jesus Christ, not to some other person though revered they may be. Second, the desire in the plea. “Have mercy on me … cool my tongue; for I am tormented in this flame.” He indeed needed mercy but the day of mercy had passed. He prayed too late for mercy. The door of mercy and grace will not be open forever. Third, the directing in the plea. “Send Lazarus, that he may dip the tip of his finger in water, and cool my tongue” (Luke 16:24). The rich man wants some relief from his suffering and gives some directions on how it should occur. He who would not relieve Lazarus in his earthly life wants Lazarus to relieve his sufferings in eternity. The rich man is a still a hypocrite. Fourth, the draught in the plea. “Dip the tip of his finger in water, and cool my tongue.” If only a drop of water can bring relief, how great must be the suffering. But there is a permanent drought in the abode of the damned. No water, not even a drop will be available. Fifth, the discomfort in the plea. “Tormented.” We have already noted this word. Four times this word shows up in the text. The abode of the damned will not be a place where the old cronies can get together and play poker. They will be in utter misery far beyond any misery they ever experienced on earth. Sixth, the description in the plea. “Flame.” The abode of the damned is a place of fire. There are no air conditioners in hell. It will burn forever. Seventh, the denial of the plea. Abraham denied the pleas of the rich man and gave two main reasons why the pleas could not be fulfilled. (1) Reciprocation. “Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou are tormented” (Luke 16:25). Lazarus and the rich man lived contrasting lives. “Receivedst” means to be paid back. Lazarus was poor in earthly goods but rich spiritually; the rich man was rich in earthly goods but poor spiritually. Their eternal abode reflects that fact. The principle is expressed as follows: If you live like the devil in this life, you will live with the devil in the next life. If you lived for God in this life, you will live with God in the next life. (2) Restriction: And beside all this, between us and you there is a great gulf fixed; so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence” (Luke 16:26). The second reason Abraham could not grant the rich man’s plea was the gulf between the two places. This gulf kills the idea of purgatory. There is nothing in Scripture that gives support for purgatory. Once you die, your eternal abode is sealed. It cannot be changed from the place of the damned to the place of the blessed.
• The plea about his siblings. When the rich man realized his suffering could not be mitigated, he pleaded to have his brothers saved. First, the proposal in the plea. “I pray thee therefore, father, that thou wouldest send him to my father’s house” (Luke 16:27). Proposing to send Lazarus exposes the selfish, hypocritical attitude of the rich man. He would not help Lazarus in their earthly lives, but now he proposes sending Lazarus on an errand in which the rich man cannot pay Lazarus. The proposal is simply a further revelation of the wicked heart of the rich man. Hell verifies why the inhabitants are there. Second, the purpose of the plea. “I have five brethren; that he may testify unto them, lest they also come into this place of torment” (Luke 16:28). This purpose refutes the vain talk of mockers who say they want to go to hell because all their friends are there. Our text says those in hell do not want their friends there. The evangelistic spirit of the rich man was too late. If you want to pray for lost souls, do it while you are alive. Third, the provision for the plea. “Abraham saith unto him, They have Moses and the prophets; let them hear them” (Luke 16:29). This is the first of two denials of the rich man’s second plea. It says ample provision has been made for the brothers’ conversion. They had Moses (Pentateuch) and the prophets (the rest of the Old Testament). Thus today we have even less excuse for not knowing the truth about hell, for we have the New Testament as well as the Old Testament. Fourth, the protesting in the plea. “Nay, father Abraham; but if one went unto them from the dead, they will repent” (Luke 16:30). This protest is still used today. It says the Word of God is not enough—we must use other means to convert people. So churches have used many carnal programs to try to convert the lost. The Word of God is adequate—just preach and teach it. Other means and methods will fill the church with phony converts. Fifth, the pronouncement for the plea. “If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead” (Luke 16:31). Earlier Abraham said the brothers should “hear” the Word. Here he speaks of belief (“persuaded”) also. If you refuse to hear and believe the Word of God, there is no hope for your soul’s salvation. There is no other means or method that can convert you if you do not hear and believe the Word of God. No amount of sensationalism will do the job of converting if the Word is rejected.