by William W. Orr, A.B., M.A., Th.B., D.D.. Pastor and Teacher.
Our Lord Himself told this story. Actually it is not a parable but a case history of the deaths of two representative men. What makes it so valuable to us is the wealth of detail about what happens at death.
First, we are introduced to a rich man (often called
Dives from the Latin) who was described as a garbed in purple and linen, marks of wealth and position. Evidently he was proud, ostentatious, and greedy. His god consisted of the possession that ruled his life. Dining sumptuously every day, evidently he was quite a gourmet, one who lived to eat. He was like those of whom Paul later wrote whose god was their belly (Phil. 3:19), and likely this gluttony hastened his death.
Next, the beggar Lazarus is introduced. We do not know just what was this poor wretch's problem. Jesus mentioned that he was taken to the gate of the rich man where he eked out a miserable existence by his begging. His was covered with running ulcers, which were licked by the numerous street dogs. The inference is that no human being cared for him.
Then the beggar died. We read no description of a funeral or even of a burial. The usual custom was to toss unwanted bodies on the common refuse heap outside of the city where they became food for wild dogs or vultures. Certainly the body of poor Lazarus, so infected with sores, was disposed of as quickly as possible.
Finally the Lord relates that the rich man also departed this life. But what a contrast was his burial. Evidently, his was a fine funeral with all the pomp and ceremony that money could provide. Likely there were many hired mourners. No doubt his body was wrapped in a most careful manner with perfumes, spices, and all the trappings then in fashion. He was interred in a tomb appropriate to the position he had occupied in his life.
Now what happens? Our Lord, the narrator, speaks from the vantage point of One who has a complete knowledge of the subject. He is acquainted with the unseen. First of all, He indicates that in the case of these two men there is a division of destinations: The beggar is carried by the angels into Abraham's bosom -- that is, into the immediate presence of the patriarch while the wealthy man finds himself in the torment of
hades.
We should observe here that
hades (the Greek equivalent of the Old Testament Hebrew word
sheol), the place of departed spirits, was in two divisions: the place of the righteous dead (paradise) and the place of the unrighteous dead. These were separated by a "great gulf" or chasm, making in impossible to go from one to the other. At the resurrection and ascension of Christ, all righteous dead and paradise itself, were taken to heaven, into the presence of God by the Savior Himself. From that time on paradise and heaven have been synonymous (Eph. 4:8; II Cor. 12:4). The unrighteous dead remained in
"lower sheol" or
hades, including the rich man who had scorned the poor beggar.
Let us consider what the first few minutes after death had brought to these two men. Both were dead, but both were conscious. Their bodies were still on earth, but evidently they had been immediately provided with other bodies. In their new surroundings they did not seem to miss their earthly bodies. There seemed to be no period of "newness" or adjustment to the transition of bodies. Lazarus, the beggar, was completely at ease; he was "comforted" and made to feel at home. He was happy and completely satisfied in his new environment. which was vastly different from his painful, despised position on earth.
The rich man, too, apparently had a body, evidently a sort of counterpart to his earthly body. According to the account he lifted up his eyes and asked that water be placed upon his tongue. Being in torment in the flames, he was aware that a drop of water might cool him and help alleviate his sufferings. But he seemed to have no difficulty acclimating himself to his new kind of body. As we know, his earthly body was buried on earth.
All of these conditions apparently occurred instantaneously. There is no period of "soul sleep." There is no interval of unconsciousness in the grave. The transition from the earthly sphere to another realm is immediate. Moreover there is an instant orientation to the new body and environment.
Without doubt, the new body provided is a "spiritual body" (I Cor. 15:44). Evidently this body (house) is the one spoken of as "a building of God" (II Copr. 5:1). Some Bible scholars believe that this is a temporary body because believers will received glorified bodies at the return of Christ (I Cor. 15:51-54).
We must mention at this point that the body of Lazarus was "carried by the angels" from the scene of his death to this place of comfort. Nothing is said about the mode of transportation for the rich man. It is not contrary to the text, however, to assume that angels have a part in removing the unrighteous dead to
hades. These beings might be angels with flaming swords.
The location of Hades is unknown. Invariably it is referred to as "down" (Num. 16:30; Isa. 14:9). In connection with the ascension of Christ, the righteous dead were said to be ascending or going up (Acts 7:55; II Cor. 124; Eph. 4:8-10).
The contrast between the positions of the two men is highly indicative of their spiritual condition. Lazarus is with Abraham in closet fellowship. This relationship suggests the heart-warming communion of heaven. Evidently he immediately recognizes Abraham, and Abraham, understanding the beggar's case fully, speaks to him. The word "comforted" conveys how this individual felt. The poor man's pain, loneliness, poverty, and social ostracism are now at an end. In exchange he has the health, fellowship, joy, and all the rewards that God had prepared for him.
The case of the rich man, on the other hand, is tragic indeed. Apparently he is alone, for no companions are mentioned. Fellowship is non-existent in hales. This is one of the features that makes the punishment there and in hell so unspeakably horrible.
The rich man still possesses a number of human characteristics. In
hades he sees, feels, speaks, hears, suffers, beseeches, argues, recognizes, hopes, and reasons. In fact, he does not appear to lose in the transit the use of any of his senses. He recognizes the justice and the permanence of his sentence. He does not argue about the reason for his being there. He is in full possession of his memory.
Addressing himself to Abraham, the rich man asks him to send Lazarus with water to cool his tortured tongue, only to be told that this is impossible. He does not dispute the point. Next, he remembers his family at home where there were five brothers. He asks that Lazarus, a familiar figure to his brothers, be sent home to earth to warn these relatives of this place of torment. Abraham solemnly answers that already these brothers have had plenty of warning in the writings of Moses and the prophets. He also answers that even if one rose from the dead (pointing to the resurrection of Christ ) they would not believe. So the Lord's story ends.
The enduring lessons of this account are both negative and positive. There is no "valley of the shadow" here, no "soul sleeping," no crossing the dark rivers, no wandering of the departed souls in abysmal emptiness. The Apostle Peter is not convened. Torment is real:
hades is dreadfully solitary; there is no second chance anywhere.
For the child of God there is immediate angelic transport into the fellowship of God's children. Nothing whatsoever is lost. All persons are in full command of intelligence and the five senses. All the happiness of heaven is available so that even one who on earth was denied any comfort can experience abundant joy and peace.
All of this is immediate, instant.
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Dr. William W. Orr, noted Christian author, pulls back the veil on death
and helps us look at and discuss what death is all about. May these
thoughts Dr. Orr has written prepare you for that event of going from
this life through your door of death, and on into the next eternal
season of life.
