The Conditionalist Faith of Our Fathers, vol. 1

V. Salient Points and Perplexing Problems Outlined

1. TERSE OUTLINE OF THE PARABLE

Let us first get the story before us in a few broad strokes. Two scenes are portrayed: (1) life in the present world, and (2) eternal destiny in the nether world. First, there was a “certain rich man” who “fared sumptuously” on earth (Luke 16:19). Then there was Lazarus, a poverty-stricken beggar, in hunger and misery, and covered with sores (Luke 16:20, 21). Death came to both, Lazarus being “carried by the angels into Abraham’s bosom” (Luke 16:22). The rich man was “buried,” but finding himself in torment, lifted up his eyes and saw Abraham in the distance, with Lazarus “in his bosom” (Luke 16:23). CFF1 247.1

Addressing “Father Abraham” rather than God—thus relying on his relationship to Abraham—Dives pleaded for mercy, asking that Lazarus “dip the tip of his finger in water” to cool his tongue, and thus relieve his suffering, for he was “tormented in this flame” (Luke 16:24). But Abraham refused, reminding Dives that in his earthly lifetime he had the “good things,” while Lazarus suffered “evil things.” But now this is reversed, Lazarus being “comforted” while Dives is “tormented” (Luke 16:25). And Abraham further reminded Dives of the “great gulf fixed” between them, which made any passage or relief impossible (Luke 16:26). CFF1 247.2

The appeal for himself failing, Dives next asked that Lazarus be sent to his five brethren still on earth, to warn them “lest they also come into this place of torment” (Luke 16:27, 28). But Abraham’s significant reply was, “They have Moses and the prophets [the OT Scriptures]; let them hear them” (Luke 16:29). Then Dives protested that if only “one went unto them from the dead, they will repent” (Luke 16:30). But Abraham reiterated his position: “If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead” (Luke 16:31). CFF1 247.3

Dives’s very request was, of course, a reflection upon God—“If Thou hadst more adequately warned me, I would not now be here.” Anyway, that was the tale. And the Pharisees had many such folklore stories of imaginary conversations. CFF1 248.1

2. KEY TERMS AND EXPRESSIONS EXAMINED

Now let us examine the key expressions in this parabolic fable. The narrative takes in earth, Hades, and Paradise—a large coverage. The rich man was the Pharisees’ ideal. He fared sumptuously—lived in abundance. The translation of plousios (“rich”) by dives in the Latin Vulgate, gave rise to the notion that his actual name was Dives, as he is frequently dubbed—and which we here use for brevity. CFF1 248.2

There was nothing flagrantly blameworthy in the rich man’s outward life. He was not voluptuous or debauched. He was philanthropic in his way, and permitted Lazarus to beg at the gate of his beautiful mansion. In the concept of the Pharisees, Dives’s place in the hereafter, with Abraham and the other worthies, was assured. But when his account was closed an impassable gulf separated him from Abraham. His whole life had been lived in false security. Now he was outside the kingdom of God forever. CFF1 248.3

The “beggar” was named Lazarus. The Pharisees held the beggar in disdain, and gloried in the success of the rich Dives. While both died, the record does not say the beggar was buried. At that time, unknown and unclaimed beggars who were overtaken by death along the roadside were carried to Tophet, outside of Jerusalem, and flung into the perpetual fires, kept burning there to destroy the offal, and corpses and carcasses such as this. Although nothing is said about an intangible immortal soul having left the body at death, these two characters are, by proponents of Innate Immortality, commonly regarded as disembodied spirits. ⁴ CFF1 248.4

Then Dives lifts up his eyes and strangely sees Abraham afar off. But consistency is not called for in a parable. The narrative here puts Heaven and Hell within seeing and speaking distance—but with a yawning, impassable gulf between. It is a curious situation. Mark it: This “gulf” was too wide and too deep to cross over, but narrow enough to see and converse across. (It was such a concept, incidentally, that gave rise to Jonathan Edward’s strange contention that the sight of the agonies of the damned enhances the bliss of the redeemed. Think, however, of a godly mother eternally witnessing the excruciating agonies and pleadings of a lost son or daughter!) CFF1 249.1

“Father Abraham” is addressed as if he were God, with Lazarus at his beck and call. The question inevitably arises for Christians, Can those who die in Christ, forever converse across the dividing chasm with those who have died out of Christ? But, for our consolation, Christ was not teaching the geography of the underworld. The question of the future world was not under discussion. It was not a theological but an ethical problem—the right use of opportunity and of wealth (for the chapter opens with the parable of the unjust steward). The introductory principle was, “Ye cannot serve God and mammon” (see Luke 16:11-13). And the climax of the Parable is, What saith the Scripture? CFF1 249.2

Rather, the parable represents the irrevocable separation, fixed by death, between the good and the evil at the close of their earthly probation. Each must remain in the class in which death finds him, until the great assize. And no one is assigned to the last fearful second death prior to the judgment. Today, in life, one may pass from condemnation to pardon (John 3:18). But when death comes it is forever too late. The gulf is “fixed.” The obvious purpose of the parable was to influence the living, and was adapted to the misconceptions of the Jews at the time. It was actually an argumentum ad hominem (“to the man”)—an argument directed at, and appealing to, their prejudices rather than to their intellect. CFF1 249.3

Dives demanded additional evidence—extra-Biblical evidence—for his brothers. But Abraham’s firm answer was, “They have Moses and the prophets [common designation for the Old Testament Scriptures]; let them hear them” (Luke 16:29). That is the source of ample information. The Scriptures are declared to be a true and sufficient guide to salvation. They are the authoritative source of information, available in this life, here and now, concerning human destiny and the future life. That is where we too must go, not to human tradition. CFF1 251.1