THE RICH MAN AND LAZARUS
By
F. E. BATSON
“However
dim Scripture may be in its portrayal of the Intermediate Sate, it is at least explicit in negativing the
current conceptions of Hades, both Roman and Protestant. Nothing short of a betrayal of the
original Christian position has been the abandonment, through sheer unbelief,
of the clauses in the Creed of Hades and the Ascension: if these clauses are merely figurative and pictorial (the Modernist
legitimately retorts) so can be the clauses on the Virgin Birth and the
Resurrection. Thus also the modern obliteration of the doctrine of
Hades has dislocated, and to a large degree nullified, the doctrine of the
Resurrection of the Dead, which, when an intermediate world is eliminated, is
made so unnecessary as to slip out of belief. The elimination of a single truth is a hurt
done to all revelation.” In this exposition, Mr.
Batson sets the state after death on
its Scriptural foundations.
This
incident (Luke 16: 19-31) has been asserted
by some to be a parable, and various figurative meanings have been applied to
it. The one commonly received is that
the rich man is the Jewish nation, by God's gift rich in position and privilege
but selfishly keeping all to itself, despising and neglecting others; Lazarus
represents the Gentiles, spiritually poor, naked, hungry, homeless, within
reach of the privileged-people, yet by them left destitute. Both die: the old dispensation runs out, and
Jews and Gentiles are together launched into "the
last times". By apostolic
messengers the poor outcasts are now led unto the blessed privileges of the
Gospel; these ‘stones’ become children of
Abraham; while the Jews, who enjoyed so good a portion in the former
dispensation, are cast out.
But
against this or any other figurative interpretation being the true one, there
are several objections:- (1). Even if we approach it
as a parable, it is evident from a careful study of the parables spoken by
Christ that they are, without exception, built upon FACTS, not fables;
things which actually occur:- a sower
goes forth to sow; an enemy sows tares among wheat; a net cast into the sea
catches good and bad fish; a covetous man pulls down his barns and builds
greater, etc. In all parables Christ builds the facts in the spiritual realm upon CORRESPONDING FACTS in the natural
realm; therefore if this incident was a
parable, it would be based on the facts
given here, including the rich man's experience in Hades.
(2)
Our Lord does not say, in giving this incident, "Hear another
parable," nor does the Holy Spirit in recording it state, "He spake
another parable unto them." In the
many which He did speak they are definitely stated to be such.
(3)
All other incidents which commence in the same way, ‘a
certain man’ (e.g. Luke 10: 30-37 15: 11-32),
are built upon facts.
(4)
On such a solemn and important subject which Our Lord is speaking of here, had
it been figurative, He would undoubtedly have said so, or applied the
profounder lesson to be learnt by it, as in the case of "The unjust steward" (Luke 16: 9). Yet there
is not the slightest hint of this in the whole narrative.
(5)
The events on this side of the grave could be literal, so that the only
objection put forward is what occurred in the unseen; but He who is TRUTH
has linked all the events together, and His
word is final.
It
is therefore evident that our Lord meant
this to be understood literally and not to be treated as figurative. Having instructed His disciples on the use of
temporal wealth in the light of eternity (Luke 16:
1-9), and then rebuked the Pharisees who derided Him (5: 14-I8), Christ now utters a solemn warning to
these covetous Pharisees around Him who boasted that they were Abraham’s seed,
by giving the following incident. A wealthy Jew, proud of his descent from Abraham, with the
knowledge of Moses and the Prophets, lives daily in splendour and luxury. No trouble or sickness mars his daily
feasting: he has "more than heart could wish"
(Ps. 73: 7).
At his gate, in a wretched condition of poverty, disease and hunger, lay one of his fellow countrymen, vainly hoping that
where there was so much luxury he might receive the crumbs from the table. But none was given. The rich man, like the Levite, passed by on
the other side, and the only sympathy he received was from the dumb creatures
which roamed those parts. Lazarus (‘God
helps’), however, was faithful during his affliction and poverty, and received
the words of Scripture, while the rich man’s attitude toward his Jewish brother
revealed his covetousness and disobedience to the command of God given through
Moses (Deut. 15: 7-11).
Both
at last pass through the portals of death.
From a sumptuous table, the rich man is carried to a sumptuous tomb by
sorrowing worldly friends. Lazarus also
died, but of his emaciated, plague-stricken body we are given no information,
nor even told that it received a burial; probably it was cast away with
loathing. But his soul had a
convoy of triumphant angels. Where
the rich man’s misery began, the beggar's splendour also began. Death
freed the one from affliction and the other from selfish luxury.
The
Lord now lifts the veil concerning the condition of these two souls in
Hades; not to gratify curiosity, nor to display His own knowledge, but with the one purpose of warning and
instructing His hearers. Here we are
taught, as also in other Scriptures, that the soul is an exact counterpart of
the body, capable of hearing, seeing, feeling and speaking. The souls of the Martyrs cried for vengeance,
and were given white robes and told to rest for a little season (Rev. 6: 9-11).
The form of Samuel's soul appeared as an old man, covered
with a mantle (1 Sam. 28: 14-15). The soul of this man asks for alleviation of
his sufferings. He who in life was
clothed in fine linen and purple is now enveloped in flame. The tongue that once enjoyed all luxuries now
experiences the torment of thirst, and cries for Lazarus "to dip his finger in water and cool my tongue." But there
was no cry of repentance; no confession of sin; no request for
deliverance. Nor does Abraham tell him
that he would enjoy the blessed state of Lazarus in due course. There was no hint of a change or second chance;
character was fixed; the suffering was intense and continual, and an impassable
gulf was between them.
A
solemn truth concerning punishment is revealed here. Other Scriptures plainly teach that punishment in Hell* will be graded
according to light and opportunity received (Rev.
20: 12, 13), but here the Lord teaches that it is graded in Hades
also. Punishment postponed now, in the
day of grace, will fall with greater intensity both in Hades and in Hell*. No punishment fell upon Dives before
death, but it fell with full force after death. There is difference in degree of punishment,
but not in duration. We are further
informed that Dives saw Lazarus in ‘Abraham's Bosom.’ There
is no scriptural reason why this should not be understood literally, for Luke 16: 9 implies that the [eternally] saved
will be personally welcomed in the unseen [under]world by other conscious individuals. Moreover, that Abraham was there
personally and was prominent in the whole scene is indisputable. To the Pharisees gathered around Christ who
were listening and who were proud of being Abraham’s seed (John 8: 33), to be personally received and
welcomed by Abraham would be the greatest honour conferred upon any
individual. The bosom is the place of
fellowship, honour and love (John 1: 18; 21; 20). Christ therefore reveals who Abraham acknowledges
as his children, and who God recognizes as such, by giving Lazarus, who in his
lifetime was poor, afflicted and despised but faithful, the place of honour and
fellowship with Abraham. Thus it was an
appearance and rebuke to the rich man in Hades and a solemn warning to the
covetous Pharisees who were listening. We are not told that visibility is and
conversation continual between the saved and the lost; nor are we told how long
Abraham and Lazarus remained in this attitude. What Christ has not stated must not be
assumed,¹ Moreover, God can grant special
appearances when He chooses as in the case of Samuel and Saul (1 Sam. 28: 14).
[*That
is, in ‘the lake of fire’
the eternal place and state of the lost after resurrection.]
Realizing
that all hope for the alleviation of his own sufferings was past, Dives now
makes an appeal for his brethren still living.
This appeal is met by Abraham testifying to the sufficiency of
Scripture, and that through [truth contained in] Scripture lies the only way of salvation. Dives now reveals the unbelief still in his
own heart. It is not a denial of the
truth of Scripture but of their effectiveness for salvation, and because they
were not received by him and their warnings heeded, he thinks they will be as
ineffective upon others; but that the testimony of a departed soul would be
received. But Abraham gives a final and
solemn reply to Dives:- "If
they hear not Moses and the prophets, neither will they be persuaded though one
rose from the dead" (Luke 16: 31). Abraham does not say that God would be
unwilling to allow a departed soul go, if it would be effective; nor does he
say it is impossible to send one from the dead; but that, if the Scriptures
will not be heeded, neither will the testimony of one who even rose from
the dead, and so far from effecting repentance, his
brothers would not even be PERSUADED.
Ears that are shut to God's Word reveal hearts that would be unconvinced
by any miracle. God has done everything
He can do for the salvation of mankind: He has given His Son, His Word and His
Spirit; and they who reject these, will reject every witness. Moreover, God has
given Dives’ message to the whole world, through the mouth of Him who rose from
the dead, but it is only heeded by the
few. But further proof of the truth
of this solemn statement was given not long after. Our Lord raised Lazarus from the dead. What was the effect? Were they persuaded to accept the testimony
of Lazarus? Did they believe Him who
warned of coming judgment? On the
contrary, they not only consulted to put Lazarus to DEATH (John 12: 10), but they also sought to put to death
THE ONE WHO RAISED HIM FROM THE DEAD (John
11: 53).
Again,
in the Great Tribulation, men will not only be warned of the eternal consequences
of sin, and behold the resurrection from the dead of the two Witnesses (Rev. 11: 3-14), but they will also pass through
the actual experience of punishment themselves, tormented for five months, with
no escape from the torment (Rev. 9: 5, 6),
yet they REPENT NOT. Others
again, burned with great heat (Rev. 16: 8, 9),
covered with sores, and gnawing their tongues for pain, not only remain
unrepentant, but they blaspheme God because of them (Rev. 16: 10, 11). Not only are warnings
ineffective, but so also is torment itself. Thus to the rich man who even in
Hades bases all his appeals on the fact that he is a son of Abraham by nature (verses 24, 27, 30), a relationship which Abraham
acknowledges as true (verse 25), God shows
who is a true son of Abraham, by giving the one whom he despised the position
of greatest honour. So from the unseen
world has come one of the greatest witnesses to Christ. Abraham testifies to
Moses and the Prophets, and both testify to Christ: " FOR HAD YE BELIEVED
MOSES, YE WOULD HAVE BELIEVED ME: FOR HE WROTE OF ME" (John 5: 46).
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[Note. 1. It is not stated that rich man in Hades was an ungegenerate
soul.]
DEATH AND AFTERWARDS
It
is the general belief that the eternal destiny of every man is fixed at his
death. There is no scripture that
asserts this, but some scriptures deny it, and as regards certain whole classes
of persons.
1.
We have already learned from Matt. 12: 31, 32
that such as blaspheme against the Holy Spirit will never be forgiven, [in this age or in the one to come]. These seal
their doom even before death.
2.
At the close of this age Antichrist will present to all men the dread
alternative of denying God and worshipping himself as god, or of being
executed. At the same time an angel will
counter this demand by a proclamation announcing the eternal wrath of God
against each who shall worship Antichrist, the Beast. Thus these also who worship him will seal
their doom while yet alive. Their
death will not make their fate more certain.
3.
Shortly thereafter the Lord will hold an assize at
4.
In older ages the heavenly lot of Enoch and Elijah was revealed while they
were yet alive, and they did not die.
5.
This will be the case with those companies of believers on Christ at the End
Times who will be rapt to heaven alive, at either the pretribulation
rapture of the watchful (Luke 21. 34-36; Rev.
3. 10; 12. 5; 14: 1); or at the general rapture at the close of the [Great] Tribulation
(1 Thess. 4. 17; 1 Cor. 15: 51, 52).
6.
The eternal salvation of believers does not wait their death to be
secured and declared. Scripture gives
them assurance as to this as soon as they believe: they are declared
justified, are born of God (1 John 5: 1, 11, 18, 19),
and receive the life eternal (John 10: 27-30,
etc.).
The
above cases make clear that the article of death has no influence on the
eternal future of the whole classes of men mentioned. This sets aside the universal assertion
commonly made.
7.
Early in the public life of our Lord one of the ruling order of the Jews
condemned in advance their later opposition by acknowledging that they knew
Christ to be a teacher come from God (John 3: 2). In due time that inquirer himself, Nicodemus,
followed that light and espoused Christ (John 7:
50-52; 19: 39), but the other leaders (with the honourable exception of
Joseph of Arimathea: (John
19: 38), and their followers, though having yet more fully weighed the
claims of Jesus to be the Son of God, deliberately rejected Him and later
murdered Him. To these the Lord said:
"I go away, and ye shall seek Me, and shall die in
your sins: whither I go ye cannot come... I said therefore unto you that ye
shall die in your sins: for except ye believe that I AM, ye shall die in
your sins" (John 8: 2 1, 24).
This
states definitely that the determined open-eyed rejecter of Christ will not
escape from his sins, but will die weighted with them, and that no later
association with the Redeemer will be possible: "Whither
I go [in resurrection] ye cannot come." Up to the hour of death opportunity might
remain for a change of mind and attitude, which is implied in the Lord's
words "except ye believe ye
shall die in your sins:" thereafter their path and lot would never
coincide with that of Christ. The
essential factors here are the definite facing of Christ, the weighing of His
claims, with the following intelligent and firm rejection of Him and of His
demands on faith and obedience. Such
already settle their state and fate before they die.
Other
scriptures speak to the same effect.
Paul (2 Thess. 1:
3, 10) dwells on the righteousness of God in judgment. It is righteous that God should count
worthy of His [millennial] kingdom such as have suffered in its interests. It is righteous that He should weigh back an
equivalent measure of affliction to those who afflict His people. This double evidence of right action by God
will be "at the revelation of the Lord Jesus from
heaven, with the angels of His power in flaming fire rendering vengeance to
them that know not God, and to those not obeying the gospel of
our Lord Jesus Christ." These are the later members of the
class of which Pharaoh king of
Those who protest that a God of
love cannot consign His creatures to a lake of fire are striving against
Scripture. In the
words before us it is stated clearly that when He returns as judge who for us
men and our salvation endured the sorrows of the cross, He will come
"with flaming fire rendering vengeance." Elsewhere (2 Pet.
3. 7, 10) it is declared that, the heavens that now are, and the earth,
by the same word [that destroyed the ancient world by water] have been stored
up for [or with] fire, being reserved "against the
day of judgment and destruction of ungodly men... the elements shall melt with fervent heat, and the earth and
the works that are therein shall be burned up," or "discovered," as the secret elements of an article
are revealed when it is analyzed and dissolved by heat. In the light of this certain, Divinely
appointed prospect the same apostle asks. "What
shall be the end of them that obey not the gospel?" (1 Pet. 4: 17).
Again,
as before noted, at the close of this age those who accept the service of
Antichrist will do so in defiance of the gospel and of express angelic
warning. These also will be of the class
now in view who face the claims of God and His Son and deliberately reject
them. In Rev.
16 the closing judgments of this age are depicted. A noisome and grievous sore breaks out on
men, and also they are forced to drink water putrid with blood. Let men voice their
horror at such inflictions and declare that such things cannot be, that the
very idea is the invention of callous men: yet the holy angel declares
that these judgments exhibit the righteousness of God. Next fiery heat scorches the God-haters: they
sit in God-inflicted darkness, tormented by their sores, and gnaw their tongues
for anguish. It is difficult to conceive
that even a lake of fire can induce greater misery: gnawing the tongue
indicates the last extreme of agony. Yet
Scripture here twice emphasizes that even such awful experiences, so far from
melting the obdurate heart into humble repentance, on the contrary do but
provoke blasphemies against God, and they repented not of their works to give
Him glory (Rev. 16: 9, 11).
These
scenes represent one attribute of the holy God which is as clearly and
frequently presented in Scripture as are His attributes of love, grace, and
mercy. We are not in the least concerned
to attempt to justify God and His ways, but only to note what is set forth in
His Word. These solemn features are
presented especially in the book of Revelation, and we remark again that it is
no wonder that a leading advocate of universal restoration excluded this book
from his treatise. Thus a basic question
arises as to whether the whole Bible is really and in its entirety the Word of
God. One of the largest and most
vigorous books against eternal judgment was written by an avowed modernist and
treats Holy Scripture as very unreliable.
These
considerations all bear upon the fact that men are able while yet alive to
determine their destiny, for eternal life or eternal death, and therefore the
notion that it is death that settles the matter is unwarranted.
Now
all the persons contemplated in the foregoing remarks are such as have faced
the rights and claims of God and His Son and have either accepted or rejected
them. This leaves open for inquiry the
future of the vast majority of the human race, of whom this is not the
fact. Here again, no word of
Scripture states that their eternal lot is fixed at death.
The
question was put, "Lord, are they few that be
saved?" A profoundly
interesting question! But Christ left it unanswered, and stressed the urgency
of personal zeal to enter the narrow door.
He did, however, warn that "many"
would seek to enter in and would not be
able. But the very fact that they
seek to enter shows that the Lord's remark does not extend to those who have
never heard of salvation and who therefore do not seek after it. It is not for us virtually to supply our own
answer to the question and assert that "many"
means that the vast majority of our human race must and will be for ever
lost. Scripture provides no data for
this conjecture, yet upon it universalists base their
sharpest attacks upon the teaching of eternal perdition and their bitterest
complaints that the character of God is horribly vilified. This is part of the rhetoric by which they
create prejudice, and it is much to be regretted that too many who support the
doctrine of eternal judgment have given occasion for this attack by having
adopted the conjecture.
What
the Bible says is most significant and is a relief to the subject. Speaking of man simply as man, without
distinction of race, period, or religion, it shows in Rom.
1 that of old time men gave up God and that God could not but give up
them. In chapter
2 every man is again addressed without distinction, whether Jew or
heathen, by the words, "O man, whosoever thou art." It declares two principles of the Divine and
final judgment as follows:
(1)
The one who "despises the riches of God's goodness
and forbearance and longsuffering" and acts from "a hard and
impenitent heart … treasures up for himself
wrath, in the day of wrath and revelation of the righteous judgment of God." He being factious and obeying not the truth
(that is such measure of truth as he may have known; whether from nature
around, or the universally implanted sense of right and wrong, "the work of the law in the heart," or from
conscience), but obeying unrighteousness as the guiding principle of conduct -
to such a one God will render "wrath and
indignation, tribulation and anguish." These are four strong and fearful words, such
as prepare the mind for the final picture of that wrath, the lake of fire.
(2)
But on the other hand, equally emphatic, and equally addressed to every man, is
the assurance that "to them that by patient
continuance in well-doing seek for glory and honour and incorruption,
God will render eternal life," even
"glory and honour and peace to every man that
doeth good." And both
the wrath and the peace will be awarded "in the
day when God shall judge the secrets of men by Jesus Christ" (ver. 16). Both
actions are part of the good news as preached by Paul, little as they may
appreciate this to be good news who rebel against the doctrine of eternal [or, in the case of the regenerate, age-lasting] wrath. But
let the advocate of the popular doctrine inquire of his heart whether he
thinks it to be good news that such as are in view, who never heard the
gospel in this life, may nevertheless receive eternal life in that great day.
It
is not said that the second class of persons find while on earth a life that is
glorious and honourable and incorruptible, but only that they seek
it. Such as have moved among
un-evangelized people (and there are plenty such in these Western lands!), and
have observed with care and sympathy, have not so seldom met such earnest
seekers. They seem to us to be few in
comparison; but we do not know all hearts, nor do we know what the Spirit of
grace may go on doing right on to the day of judgment indicated. We ought to cultivate Paul's confidence that
"He who hath begun a good work"
in any soul - and surely it was His grace that began in these the good work of
seeking after incorruption - will go on to perfect that which He began "until the day of Jesus Christ," not only until
the day of death and then forsooth abandon His work unperfected. The
final issue of His work may bring many blessed surprises, even as the issue of
human and angelic obduracy will bring sad disappointments; for many that have
been first in opportunity shall be last in attainment, while many that are now
last may be then first.
The
principle of justice involved in this is important and should be
understood. An upright judge deals with
the culprit according to his own knowledge of law, not according to the
culprit's ignorance of law; and so sometimes he sees ground in law for acquitting
one verily guilty of the act charged. For example, the judge may think that no
statute forbids the act in question, or he may hold that there is lack of some
technical evidence required for convicting. Similarly, God will deal with men according to
His own knowledge of the value of the atoning work of the Saviour for all men,
and He may see ground in divine law to extend that benefit of redemption to
some who had not known of it in this life, such as infants and imbeciles, as
also such as in much darkness of mind had at least longed after that type of
life to which the cross of Christ affords access by faith.
Scripture is definite that righteousness is imputed to such only as
believe. But they cannot believe without hearing the
message. It is therefore clear that
those mentioned, infants and imbeciles, must be caused
to hear after death, since they could not understand it in this life. This establishes in principle that some
will be given opportunity to hear and believe after death, and it becomes only
a question of whether Scripture warrants the application of this principle to
the multitudes that never heard the good news in this life.
It
seems that the passage in Romans 2 examined
can only find fulfilment in this way: they must hear, and so have opportunity
to embrace that higher life which they sought here but of which they never
heard. May it not be taken as certain
that no one of such seekers who, in the providence of God, did meet with the
message of God in this life ever rejected it, but gladly embraced its offer of
life in Christ? and it may therefore be presumed that each such will do this if
presented with the truth after this life. Thus will God fulfil His promise
that such seekers will obtain eternal life in that day of righteous judgment,
and the principles and conditions of salvation will be the same for them as for
those who hear the gospel now. The cross of Christ the
basis, the knowledge of the truth the means, and faith the condition; so that
all will be of grace through faith.
The
suggestion that such persons receive eternal life in that day
of judgment accords with the plain suggestion in Rev. 20: 15, that some names will be then found written in the
book of life. This will be examined
later.
It
is to be much observed how deliberate and defiant is the sin
of those threatened with ultimate wrath. They condemn what nevertheless they practise,
that is, they sin knowingly and are self-condemned (Rom.
2: 1-3); they positively despise the goodness of God, which therefore
must have come to their notice (ver. 4); they are hard and impenitent, factious, and
actually disobedient to truth known, even as it had been before said that
"they hold down [that is, suppress] the truth in unrighteousness" (1. 18), while they obey the latter right
willingly. Similar are those who will
have their portion in the lake of fire as described in Rev.
21: 8 and 22: 15. They are the cowards (deilos,
comp 2 Tim. 1: 7; Deut 20: 8, and Judg. 7: 3, LXX); unfaithful (apistos,
comp. Luke 12. 46); the loathsome,
detestable, disgusting (bdelusso, comp. Psa. 119. 163, LXX); murderers, fornicators,
sorcerers (dealers in magic), dogs (wild, foul livers), idolaters, and all
liars (pseudes, one who is utterly,
deceitfully false).
That
there are all too many such is, alas, the fact; yet it is not our province to
declare every sinner to be so appallingly evil as to be irreclaimable. Each who seriously seeks light shall reach it,
while he who refuses it now courts darkness for ever. While all wickedness will receive its due
recompense of reward, the sin which makes condemnation certain is to reject or
neglect Christ; but these attitudes imply that He has been adequately presented
to the man. Who can affirm that this has
been done to vast numbers in
No
"second chance" is offered to anyone, but only a first opportunity
for those who did not hear the gospel in the present life.
- G.H. LANG.
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