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THE PARABLE OF THE RICH MAN & LAZARUS CAREFULLY EXAMINED

Updated - 12/22/10

The passage about the rich man and Lazarus, which is found in Luke 16:19-31, along with the whole Bible, is the word of God.

Therefore, this passage, as with the whole Bible, is very important and we have to study it carefully verse by verse, comparing Scripture with Scripture, to understand what God is teaching us.

The whole passage of Luke 16:19-31 is teaching Gospel truth. We want to read it very carefully and factor in every part of it into our understanding.

If we study Luke 16:19-31 carefully, we learn that it teaches that for the true believer when he leaves this world, he will experience conscious blessing. Likewise, for the unsaved person, after he leaves this world, he will finally experience conscious affliction.

However, there is difficult language in this passage which has resulted in confusion about what God is teaching in this passage. In this study, we will examine Luke 16:19-31 carefully in order to harmonize it with the rest of the Bible.

We read in Luke 16:19-26:

19 ¶ There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day:

20 And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,

21 And desiring to be fed with the crumbs which fell from the rich man’s table: moreover the dogs came and licked his sores.

22 And it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom: the rich man also died, and was buried;

23 And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.

24 And he cried and said, 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.

25 But 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 art tormented.

26 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.

We read about the rich man enjoying this world in verse 19 and then dying from this world in verse 22. Therefore, the rich man cannot represent someone entering the last 5 months. The rich man in Luke 16:19-31 represents someone who dies from this world and then experiences afflictions. Those that enter the last 5 months experience afflictions without death from this world.

If we look at Luke 16:19-31 carefully, we learn that the rich man cannot represent someone who enters the final 5 months starting on May 21, 2011. Rather, the rich man represents an unsaved person that has lived and died from this world during the past 13,000 years.

The rich man enjoyed this world and then he died from this world and he was buried. The rich man cannot represent someone entering the final 5 months because he dies first, then he suffers. Those people entering the final 5 months suffer before dying from this world.

Let’s learn more about this rich man.

In verse 23 we read about him “being in torments”.

This word “torment” is from a family of words that always signifies conscious affliction. This same word “torment” is also found later on in this passage in verse 28.

We have to remember that God put this word “torment” into the text two times (verses 23 & 28). Therefore, it is important.

The Greek word translated “torment” in Luke 16:23 & 28 is from a family of words found in these example verses:

Matthew 4:24 And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments <931>, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them.

Matthew 8:6 And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented <928>.

2 Peter 2:8 (For that righteous man dwelling among them, in seeing and hearing, vexed <928> his righteous soul from day to day with their unlawful deeds;)

Revelation 11:10 And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented <928> them that dwelt on the earth.

Revelation 12:2 And she being with child cried, travailing in birth, and pained <928> to be delivered.

2 Peter 2:8 refers to Lot being “vexed” by living among the people of Sodom, and seeing their sinful ways. This was a mental affliction for him.

The two prophets in Revelation 11:10 represent the true believers throughout the church age. They brought the Gospel to those that dwelt upon the earth. Unsaved man does not like to hear the Gospel. It is a “torment” or conscious affliction for him because the Gospel declares that he is a sinner and under the wrath of God.

In Revelation 11:10 the “torment” is the emotional affliction of hearing the Gospel.

In Revelation 12:2 God defines this family of words as including the affliction of giving birth.

Matthew 4:24 & 8:6 talk about the affliction that diseases bring.

The word “punishment” does not require consciousness. One can lose his inheritance as a punishment and never know it. The term punishment is generic. However, to describe the condition of this rich man, God has carefully used a word from a family of words that always describe conscious suffering.

By putting all of the above verses together, God is giving a definition for this family of words translated “torment”. It is a word that is always used to signify conscious affliction.

God uses another Greek word in verses 24 & 25. In our English Bible, it is also translated “torment”. However, it is a totally different Greek word. We will now examine this word.

In verses 24 & 25 God gives another Greek word to describe the condition of this rich man. It is also translated “torment” but it is a completely different word that means to “sorrow”. It is only used in these two other verses:

Luke 2:48 And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing <3600>.

Acts 20:38 Sorrowing <3600> most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship.

This Greek word points to sorrowing over the loss of family (Luke 2:48) or the loss of loved ones (Acts 20:38).

A key point about this word is that it also is a word that always indicates conscious affliction.

God uses both Greek words to describe condition of this rich man in hell.

These words do not define each other. Rather, God uses both words to describe the condition of this rich man in hell, so they both apply. The rich man experiences conscious affliction as described by the use of the family of Greek words “basanos”. He also experiences the sorrow of the loss of loved ones.

This matches the descriptions that we read in Deuteronomy 28:15-68 about the sufferings that God declares that all of the unsaved must receive. A more detailed study of Deuteronomy 28:15-68 can be found in the link below. Search for the phrase “Deuteronomy 28”.

A study on 10 proofs of the conscious resurrection of the unsaved.

This study gives more explanation of Deuteronomy 28:15-68.

We can see a connection between the sufferings that God has declared in Deuteronomy 28:15-68 that all of the unsaved must receive and the sufferings of the rich man in hell.

1. Luke 16:23 & 28 use the word “torment” based upon the Greek word “basanos”. Below are listed some verses from Deuteronomy 28:15-68 and the corresponding verses which have one of the words from this family of Greek words translated “torment”:

Matthew 4:24 And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments <931>, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them.

Matthew 8:6 And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented <928>.

Deuteronomy 28:27 The LORD will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed.

Deuteronomy 28:35 The LORD shall smite thee in the knees, and in the legs, with a sore botch that cannot be healed, from the sole of thy foot unto the top of thy head.

Deuteronomy 28:59 Then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance.

Deuteronomy 28:60 Moreover he will bring upon thee all the diseases of Egypt, which thou wast afraid of; and they shall cleave unto thee.

Deuteronomy 28:61 Also every sickness, and every plague, which is not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed.

In the above verses from Deuteronomy 28 we see the parallel language of afflictions like the afflictions that we experience from sickness and disease. Both in Deuteronomy 28 and in the New Testament word “torment” found in verses 23 & 28 we see God likening the suffering for sins to the experience of sickness and disease.

God is directing us to look at the experience of diseases and afflictions to understand the suffering for sin in hell.

God gives these passages that describe conscious affliction for the unsaved.

We want to keep in mind that God has given these words and phrases that signify conscious affliction. These words and phrases do not agree with the teaching that the unsaved are annihilated upon death from this world.

A careful reading of Deuteronomy 28:15-68 and the New Testament passages given above will yield many verses that speak of conscious affliction and cannot speak of annihilation. If someone is annihilated, he is not experiencing anything. However, these passages say that the unsaved will experience afflictions.

We should not say “This passage is just a parable” and then ignore what it is teaching.

God has given these passages and other passages like them. They teach conscious affliction for all of the unsaved throughout time, not just those in the world at the time of the Rapture. Deuteronomy 28:15 indicates that all of the unsaved must experience these afflictions.

We read about the unsaved experiencing the afflictions that the Egyptians experienced during the 10 plagues (Deuteronomy 28:27 & 60) and the pains of a woman in child-bearing (Revelation 12:2).

This does not mean that in hell the unsaved will literally be giving birth or will literally be put in the land of Egypt to experience the plagues described in Exodus 7-11.

Rather, God is telling us to look at the experiences of a woman in child-birth and to look at the experiences of the Egyptians as recorded in Exodus 7-11 to learn about the sufferings that the unsaved must endure.

2. Luke 16:24 & 25 use the Greek word “odunao”. It is used to refer to sorrowing for the loss of loved ones in the two verses below. We see the parallelism to Deuteronomy 28:32.

Luke 2:48 And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing <3600>.

Acts 20:38 Sorrowing <3600> most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship.

Deuteronomy 28:32 Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day long: and there shall be no might in thine hand.

These verses talk about the sorrow over losing a loved one. That is part of the suffering for sins that the Bible says that the unsaved must endure.

Because Deuteronomy 28:15-68 is directed to all of the unsaved throughout time and Luke 16:19-31 talks about unsaved people whose bodies are presently sleeping in the dust, these verses teach that all of the unsaved who have ever lived must endure conscious affliction. This agrees with other Bible verses that require that the unsaved awake to consciousness at Judgment Day to experience this affliction.

We have seen verses from Deuteronomy 28:15-68 and from the New Testament using both of the words translated “torment” in the passage, Luke 16:19-31. These verses describe conscious afflictions that come to all who remain unsaved.

Luke 16:26 gives more evidence of the consciousness of the unsaved after they leave this world.

We read in Luke 16:26:

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.

In this dialogue, God is giving us more Gospel truth, just like God does in the dialogues between God and the unsaved in Matthew 7:22-23 and Luke 13:25-28.

These three dialogues, which are found in Luke 16:26-31, Luke 13:25-28 and Matthew 7:22-23, do not have to be audio dialogues. Rather God could be communicating these truths to the unsaved by what is happening to them. The unsaved will know these things by what is happening to them. We will discuss this more later in this study.

After Lazarus leaves this world, he is in heaven. But, after the rich man leaves this world, he is in hell experiencing conscious affliction. God makes it clear that there is a great separation between the two places and that there is no passing between the two places. God talks about the people in heaven not being able to pass to those in hell, as if to help them in some way. At the same time, those in hell cannot pass to those in heaven, implying that there are those in hell desiring to pass into heaven.

A key point is that the rich man and Lazarus are in these two different places after they leave this world.

It might be argued that the afflictions talked about in these verses are the afflictions experienced in this world.

However, God shows us that the afflictions of hell are not the afflictions of this world.

For example, in Luke 16:19 God describes the rich man’s life was very good. God does not mention any problems for the rich man.

In Luke 16:22 God declares that the rich man died from this world and his body fell on sleep. Then, in verses 23 to 26 God describes afflictions that come to the rich man after he leaves this world.

The Luke 16:19-31 teach that the afflictions of the wrath of God come after the unsaved leave this world.

Also, we read in Psalm 73:3-12 and Job 21:7-15 how the unsaved can have a very good sojourn in this world without any problems and die from this world painlessly.

We read there:

Psalm 73:3-12:

3 For I was envious at the foolish, when I saw the prosperity of the wicked.

4 For there are no bands in their death: but their strength is firm.

5 They are not in trouble as other men; neither are they plagued like other men.

6 Therefore pride compasseth them about as a chain; violence covereth them as a garment.

7 Their eyes stand out with fatness: they have more than heart could wish.

8 They are corrupt, and speak wickedly concerning oppression: they speak loftily.

9 They set their mouth against the heavens, and their tongue walketh through the earth.

10 Therefore his people return hither: and waters of a full cup are wrung out to them.

11 And they say, How doth God know? and is there knowledge in the most High?

12 Behold, these are the ungodly, who prosper in the world; they increase in riches.

Job 21:7-15:

7 ¶ Wherefore do the wicked live, become old, yea, are mighty in power?

8 Their seed is established in their sight with them, and their offspring before their eyes.

9 Their houses are safe from fear, neither is the rod of God upon them.

10 Their bull gendereth, and faileth not; their cow calveth, and casteth not her calf.

11 They send forth their little ones like a flock, and their children dance.

12 They take the timbrel and harp, and rejoice at the sound of the organ.

13 They spend their days in wealth, and in a moment go down to the grave.

14 Therefore they say unto God, Depart from us; for we desire not the knowledge of thy ways.

15 What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him?

Notice how both passages, Psalm 73:3-12 and Job 21:7-15, emphasize that the unsaved can enjoy their time in this world very much and go to the grave without any pain.

Psalm 73:4 says “For there are no bands in their death” indicating that the unsaved can die from this world without any affliction. Psalm 73:12 gives the same message of the possibility of ease for the unsaved.

Therefore, any promised afflictions that the unsaved must endure for sin cannot be fulfilled by the afflictions of this world.

Luke 16:19-31 declares that the unsaved will experience conscious affliction after they leave this world, just like the saved will experience conscious bliss.

Several arguments have been made regarding Luke 16:19-31 suggesting that this passage is not teaching that the unsaved will not experience any conscious affliction after they leave this world.

Now, we will examine these arguments one by one.

1. One Response given is: “The rich man is dead. He is in the grave.”

The argument is that when the rich man dies from this world, then he will never again have any consciousness.

The argument is that “death = cessation of existence” for mankind.

To many people, it seems pretty obvious that “death = cessation of existence”. However, in order to come to truth we have to understand the Biblical definition of “life” and “death” for mankind. We have prepared three studies that help examine the question of what is the Biblical definition of “life” and “death” for mankind:

WHAT IS DEATH FOR MANKIND?

the Biblical definition of “life” and “death” for mankind

A BODY “SLEEPING in the DUST” VERSES “DEATH”

These studies show that God Himself is “life” (John 11:25-26, 14:6). Also, that the Biblical definition of “death” for mankind is separation from God, who is life (Genesis 2:17, John 6:53, Romans 8:10, 1 Corinthians 15:29, etc.). The Biblical definition of “life” for mankind has to do with man’s relationship to God, who is life (Acts 17:28, 1 John 5:12). Once we understand this truth, then all of the verses that have to do with “life” and “death” for mankind fit into place without modification or pushing.

A body sleeping in the dust versus death

When an unsaved man leaves this world two different things happen simultaneously:

1. He is separated from God, who is “life”. That is, he dies. At that point he will be completely separated from God, who is life Himself. He no longer is “in God” like he was while he was in this world, according to Acts 17:28.

2. His body fails and sleeps in the dust. There is no consciousness in his body until it awakes to consciousness at the end of the world (2 Kings 4:31, Daniel 12:2).

We have equated a body “sleeping in the dust” to death, but they are actually two different things which occur simultaneously when man dies from this world.

Death for mankind is separation from God, who is life. Unsaved man dies, both in body and soul, two times. He died, both in body and soul, in Adam when Adam sinned. At that time, Adam and all mankind became separated from God, who is life.

He was no longer energized by God nor indwelt by God. But, it was not a complete separation. While unsaved man is in this world, he still “lives” in the sense that to some degree he is in God and moves in God, who is “life” Himself (Acts 17:28).

But, then his body fails and there is no more consciousness in his body and it begins to return to the dust. The Bible calls that a body sleeping in the dust. At that point, he no longer moves in God (Acts 17:28). Corpses do not move. Then, Acts 17:28 no longer applies to him. He is separated from God. That is, he dies.

The Bible defines a difference between death for mankind and a body sleeping in the dust.

A body sleeping in the dust is the failing of the body and loss of consciousness in the body.

When an unsaved person dies from this world, he no longer “moves in God nor has his being in God” in any way, to use the language of Acts 17:28. At that point, He is completely separated from God, who is life.

These statements are shown from the Bible in the study of the Biblical definition of “life” and “death” for mankind. More information on this subject is given in the studies in the three links above.

Let’s go back to the argument given: “The rich man is dead. He is in the grave.”

Yes. The rich man is dead and we don’t read the word “life” associated with unsaved after they die from this world. That is because the Biblical definition of “life” for mankind has to do with his relationship with God, who is life (John 6:53, Acts 17:28, 1 John 5:12).

While unsaved man was in this world, he “lived” in the sense that he was in God (Acts 17:27-28). But, when unsaved man dies from this world, he actually dies a second time, both in body and soul.

Then, he becomes completely separated from God, who is life (Acts 17:28, 1 John 5:12). That is why we don’t read the word “life” associated with the unsaved upon death from this world. They are completely separated from God, who is “life” Himself.

Both the saved and unsaved will “awake” to consciousness in their bodies at the end of the world.

However the Bible says that the unsaved will “awake” at the end of the world (Daniel 12:2). God defines this Hebrew word translated “awake” as requiring consciousness. God says that an unconscious corpse is not “awake” (2 Kings 4:31).

God also says that the unsaved will “hear” God’s voice (John 5:28-29) and the Bible defines that an unconscious corpse cannot “hear” (2 Kings 4:31).

God also shows that the “bones” of Ezekiel 37 are unsaved people who can hear, speak and experience affliction (Ezekiel 37:11). Therefore, they are unsaved people. They are not literal bones. These truths are developed in the study of the 10 proofs of the conscious resurrection of the unsaved:

A study on 10 proofs of the conscious resurrection of the unsaved.

The argument is that the rich man is an unconscious corpse in the grave. But, the Bible says that the unsaved in the graves will “awake” to consciousness in their bodies and come forth.

The rich man will “awake” to consciousness in his body along with the rest of the unsaved at Judgment day (Daniel 12:2). He will consciously “hear” the voice of God and come forth (John 5:28-29). He will awake to consciousness in his body, hearing the voice of God. But, the rich man will be completely separated from God, who is life Himself. That is why we do not read the word “life” associated with the “awaking” of the unsaved.

God has shown us that the rich man cannot remain as an unconscious corpse. God shows us that an unconscious corpse is not “awake” using the same Hebrew word. God also shows us that an unconscious corpse does not hear nor speak (2 Kings 4:31).

Therefore, the rich man will awake with consciousness in his body, hearing the voice of God.

Since the rich man was not elected of God, his name is not in the book of life. Therefore, he will be cast into the lake of fire to be tormented (Revelation 14:9-11, Revelation 20:10-15).

The word “torment” in Revelation 14:10 & 20:10 is the same word found in Luke 16:23 & 28. There is the tie between these passages.

2. Another response given is: Luke 16:19-31 is not a historical account of two literal people.

This passage is not presented as a historical account of two men; a rich man and a person named “Lazarus” who was laid near the gate of the rich man. However, in Luke 16:19-31 God is showing us the experiences of the saved versus the unsaved in this world and after they leave this world.

Because it is not a historical account of two actual people that does not give us permission to disregard what God is teaching in this passage.

Lazarus is not a historical person, but nevertheless, this passage teaches truths about the true believers and what happens to them in this world and after they leave this world. In this passage, we learn that the true believer can have a very difficult time in this world. But after he leaves this world, Lazarus is in the highest blessings with God, represented by Abraham.

In like manner, this passage teaches that the unsaved can have the best things in this world, but after they leave this world, they will be consciously afflicted.

Yes. It is true that Luke 16:19-31 is not presented as a historical account of two people. However, this does not mean that God is not teaching important truths about the saved, represented by Lazarus. Likewise, this passage teaches important truths about the unsaved, represented by the rich man.

Let’s consider another argument.

3. Another response given is: The rich man sees Abraham and Lazarus in verse 23. How can people in hell see people in heaven?

We read in verse 23:

And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.

We read in verse 23 that the rich man in hell sees Lazarus in heaven. We don’t have Biblical support for the teaching that the unsaved in hell can literally see the true believers in heaven.

How do we understand Luke 16:23? How can the unsaved in hell see the true believers in heaven?

We understand this verse like we are to understand any verse. We follow the Biblical rule of comparing Scripture with Scripture according to 1 Corinthians 2:13.

Luke 16:23 talks about the rich man in hell “seeing” Abraham and Lazarus in heaven. We learn what God means by “seeing” by looking at how God uses this word in other parts of the Bible.

We read two important verses about “seeing”:

John 1:51 And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

Revelation 1:7 Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

In John 1:51 Jesus is talking to Nathanael. Jesus tells him that he shall see “heaven open, and the angels of God ascending and descending upon the Son of man.”

Did Nathanael literally “see” what Jesus said in John 1:51?

No. Nathanael did not literally see “heaven open, and the angels of God ascending and descending upon the Son of man.”

But, Nathanael knew that this was occurring because he could know the impact that Jesus’ ministry was having.

In John 1:51 God is using the word “to see” in the sense of “to know”.

In the same way, we have understood that Revelation 1:7 does not mean that every eye has to literally “see” Christ. Rather, at the Rapture, everyone will know that Christ has come.

So, we have two example verses in which God says “they shall see”. What God means is that they shall see in the sense that “they shall know”.

Let’s look at a few more verses in which God uses the word “see” in the sense of to “know”.

In John 9 Jesus heals a blind man but later on in this chapter, Jesus uses this healing as an opportunity to teach more Gospel truth.

We read in john 9:39-41:

39 ¶ And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.

40 And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also?

41 Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth.

In verse 39 Jesus explains why He came into this world. Jesus says that He came that those which “see might be made blind”. Jesus is not talking about people seeing with the eyes in their head. Jesus did not come into the world that people who can see with the eyes in their head might become blind. However, in the next two verses, in which Jesus is talking to the Pharisees, we see that Jesus is talking about how they are “blind” to Gospel truth. Jesus is not teaching that the Pharisees could not see with the eyes in their head. Rather, they were “blind” to the truth that Jesus was teaching about the Gospel. They could not “see” the truth of the Bible.

In these verses “seeing” has to do with “knowing”. This is also the point of the phrase “that they which see not might see”. Jesus is not focusing upon a few people who received sight in the eyes in their head. Rather, Jesus is saying that He came to save people. When God saves us, then we can “see” or can “know” truth on the pages of the Bible.

John 9:39-41 also uses the word “see” in the sense of to “know” something.

We will look at one more example. We read in 1 John 3:6:

Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.

In 1 John 3:6 God is giving us some criteria that defines a saved person versus an unsaved person. The “whosoever sinneth” refers to the unsaved who pursue the desires of sin that are resident both in their body and spirit. God says that the unsaved person “hath not seen” God. The Bible is not talking about to “see” with the eyes in our heads. Rather, God is using the word “see” in the sense that the unsaved person “hath not known” God. The unsaved do not know God as savior.

We can apply this same understanding of the word “to see” that we learned from John 1:51, John 9:39-41, 1 John 3:6 and Revelation 1:7 to Luke 16:23.

We read in that verse:

And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.

The rich man in hell “seeth Abraham afar off, and Lazarus in his bosom.”

Applying the understanding from above passages, we understand that God is teaching that the rich man in hell will know “Abraham afar off, and Lazarus in his bosom.”

Lazarus represents a true believer. The rich man represents someone who remains unsaved. The rich man knew about Lazarus since Lazarus was at his gate. A true believer is a witness of the Gospel. If someone is a true believer, others around him will know that he trusts in the Lord Jesus. This is so since the nature of the true believer is to be a witness of the Lord Jesus. Therefore, the rich man would have known that Lazarus was trusting in the Lord Jesus as his savior.

This rich man knew about Lazarus and would have known that he trusted in the Lord Jesus. In Luke 16:23, God is teaching that this rich man, who is now suffering in hell, will remember or will continue to know about this person Lazarus who trusted in the Lord Jesus. There is nothing in the Bible that teaches that the unsaved in hell will not remember true believers with whom they had contact and now they will know that the true believers were correct.

This verse is teaching that the unsaved in hell, represented by this rich man, will know or will remember true believers with whom they had contact and will finally know that the true believers were correct.

They will also know that heaven is “afar” off from where they are.

Therefore, with the help of John 1:51, John 9:39-41, 1 John 3:6 and Revelation 1:7 we can understand what God is teaching in Luke 16:23 by the statement that the rich man sees Lazarus afar off in Abraham’s bosom.

God is teaching that the rich man will know that Lazarus, representing the saved, is afar off in heaven in the blessings of God, represented by Abraham’s bosom.

Let’s examine this topic in more detail by looking at a related question:

4. Luke 16:23 talks about the “eyes” of the rich man. Where did he get his eyes?

People will argue that since Luke 16:23 talks about the “eyes” of this rich man that this somehow means that we cannot listen to the teaching of Luke 16:19-31 that the unsaved will suffer conscious affliction after dying from this world. However, in Bible study we must compare Scripture with Scripture, remembering that Christ spoke in parables, to understand how God uses words

At times, God uses the word “eyes” in the Bible to point to what man knows rather than to the organ in his head. We see this in many verses. We will look at a few examples here. We read in Isaiah 29:10-12:

10 For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered.

11 And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed:

12 And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

In Isaiah 29:10-12 God is talking to the false prophets among His people. In verse 10, the “deep sleep” points to the fact that the false prophets are ignorant (or asleep) to important Gospel truth. God has not opened their understanding to this truth. To learn more about how God uses the word “sleep” in the Bible, please see the following study:

THE UNSAVED SLEEP A PERPETUAL SLEEP AND NOT WAKE

Back to Isaiah 29:10, God says that He “hath closed your eyes”. God is not talking about the eyes in their heads. The false prophets can see with their eyes just as well as the true prophets. Rather, God is teaching that the false prophets do not know the truth of the Bible. That is why verse 11 talks about a “book that is sealed”. The Bible is the book that is sealed to them because they cannot understand it. God will not give them understanding of the Bible.

So, in Isaiah 29:10-12 God uses the word “eyes” not to refer to the organ in our heads but rather to speak about knowing or understanding something.

We see a similar use of the word “eyes” in Isaiah 29:17-19. We read there:

17 ¶ Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest?

18 And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness.

19 The meek also shall increase their joy in the LORD, and the poor among men shall rejoice in the Holy One of Israel.

This encouraging passage is only a few verses after the previous negative passage. In Isaiah 29:17-19 God talks about His salvation program. The phrase “fruitful field” in verse 17 points to God’s salvation. In verse 18 God talks about the “eyes of the blind shall see out of obscurity, and out of darkness”. God is not talking about healing people’s eye sight. God is not talking about blind people who cannot see things in this world. We have to remember that Christ spoke in parables and without a parable He did not speak (Mark 4:33-34). The whole Bible uses parabolic language to teach Gospel truth. Isaiah 29:18 teaches that upon salvation, we can now know truth from the Bible. God opens our understanding to truth. God talks about the “eyes” in the sense of seeing or knowing. Again, God is using the word “eyes” not to refer to the organ in the head but rather to refer to knowing or understanding something. Verse 19 continues the theme of God’s salvation program.

We read in Isaiah 6:8-10:

8 Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.

9 ¶ And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.

10 Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.

In Isaiah 6, God is talking about His judgment upon ancient Israel because they did not trust in the God of the Bible as their savior. This passage is quoted in the four Gospels and in Acts to refer to National Israel and to the unsaved in the churches.

In verse 8, the prophet Isaiah hears God asking whom He shall send to bring His message to the people. Isaiah, who represents the true believers, volunteers himself. Then, God agreed to send Isaiah, but gave the sad message that the people will not believe and will not become saved. Isaiah will bring the message from God and yet the people will not understand nor come to truth. God says that He will “shut their eyes; lest they see with their eyes”. God is not talking about the organ in our head. Rather, God is saying that the people will not understand truth from the Bible. Isaiah 6:8-10 is another example of how God uses the word “eyes” not to refer to the organ in our head, but rather to understanding or knowing.

We read in Acts 28:25-28:

25 And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers,

26 Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive:

27 For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.

28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.

In Acts 28, the Apostle Paul is speaking to Jewish brethren about the Lord Jesus and God’s salvation program. We find that the brethren left without giving any evidence of salvation. Then, under the inspiration of the Holy Spirit, the Apostle Paul quotes from Isaiah 6:9-10. God is teaching in Isaiah 6:9-10 and Acts 28:25-28 that many of His corporate people will not understand the truth of the Gospel and will not become saved. God says that “their eyes have they closed”. They will not be able to understand Gospel truth. God is using the “eyes” not to refer to the organ in the head, but to knowing or understanding something. There are many more examples like this.

We can understand why God would use the word “eyes” to refer to what someone knows by considering John 1:51:

And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

Jesus is talking to Nathanael and tells him about what he will “see”. The word “see” has to do with the “eyes”. We think of “seeing” with the “eyes”. God tell Nathanael that he will “see heaven open, and the angels of God ascending and descending upon the Son of man.” This language has to do with people becoming saved. Nathanael was not going to literally “see” this with his eyes. Rather, Nathanael would “know” that this was happening by the events that occurred during the 3 ½ year ministry of the Lord Jesus and what followed. In this way, God identifies “seeing” and “eyes” with “knowing”.

We have seen examples in which God uses the word “eyes” not to refer to the organ in our head, but to refer to knowing or understanding something. So, when we read about the rich man in Luke 16:23 seeing with his “eyes” this does not mean that God is referring to the organ in his head, but rather God is talking about what the rich man will know.

Let’s consider another question that is raised about Luke 16:19-31:

5. How can the rich man in hell be having a conversation with Abraham who is in heaven?

How it is possible that those in hell can have a conversation with God in heaven, who is represented by Abraham? There is no Biblical evidence that people in hell cannot talk to God in heaven. How can there be this conversation?

If we compare Luke 6:24-26 with other parts of the Bible, we can understand what God is teaching.

Let’s examine two passages, Matthew 7:21-23 and Luke 13:25-28 that also contain conversations between the unsaved and God.

We read in Matthew 7:21-23:

21 ¶ Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?

23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

We read in Luke 13:25-28:

25 When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:

26 Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.

27 But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.

28 There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.

We read in Luke 16:24-26:

24 And he cried and said, 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.

25 But 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 art tormented.

26 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.

Matthew 7:21-23 and Luke 13:25-28 are both similar to Luke 16:19-31 because they also contain conversations between the unsaved and God. Therefore, they can help direct us as to how to understand Luke 16:19-31.

Both of these passages, Luke 13:25-28 and Matthew 7:21-23, have to do with Judgment Day. Both of them are written as a conversation between God and the unsaved. The unsaved at Judgment Day are making certain statements and in these passages God is answering them.

However, we do not expect that there will be a literal conversation between the unsaved and God after the Rapture. Rather, the unsaved will know that these things are true.

Both passages are giving a similar message. Let’s look at Luke 13:25-28 in more detail.

Luke 13:25 indicates that this is the time of the Rapture when the door of salvation is shut. The unsaved people left behind are calling out to God saying “Lord, Lord, open unto us”.

This verse indicates that Christ answers them saying “I know you not whence ye are”.

In this passage the Lord Jesus is answering back to these people that are begging to come in. This is a very important statement.

Luke 13:26 indicates that the unsaved church people will know that they were in the presence of the Gospel. In verse 27 we read that God is talking to the unsaved that are left behind. God is telling them “I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.”

From these passages, it sounds like God is literally talking to these unsaved people after the Rapture. But, this does not mean that these unsaved people will be literally hearing God speaking to them.

Rather, these verses indicate that these unsaved church people will know that they had never become saved and God has cast them away. By the fact that they were left behind, God is effectively telling them what we read in Matthew 7:23 & Luke 13:25-28.

Even though Matthew 7:21-23 and Luke 13:25-28 are written as a conversation between God and the unsaved that are left behind, we understand that a verbal conversation is not required. Rather, the unsaved will know all of these truths. God will effectively be making these statements to the unsaved by what is happening to them.

For example, we read in Matthew 7:23 that Jesus will say to the unsaved “I never knew you: depart from me, ye that work iniquity.” We have no reason to believe that Jesus will say this to the unsaved in an audible voice. Rather, the Lord Jesus will communicate this to the unsaved by the fact that He did not take them to heaven on the day of the Rapture.

God is using this same approach in Luke 16:24-26.

Let’s compare Matthew 7:22-23 and Luke 13:25-28 to what we read in Luke 16:24-26:

24 And he cried and said, 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.

25 But 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 art tormented.

26 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.

In verse 24 the rich man in hell is asking for some relief from Abraham who represents God. The rich man is talking to God. This is parallel to the unsaved talking to God in Matthew 7:22 and Luke 13:25-26.

Then, in Luke 16:25 & 26, it appears that God, represented by Abraham, is literally talking to the unsaved in hell. But, we understand these verses the same way that we understand Matthew 7:23 and Luke 13:25 & 27.

Luke 16:24-26 is not saying that God is literally talking in an audible voice to the unsaved people in hell or the lake of fire. Rather, the unsaved will know these truths just like the people left behind at the Rapture will know the truths of Matthew 7:22-23 and Luke 13:25-28.

Luke 16:25 indicates what the unsaved in hell will know, just like Luke 13:27 indicates what the unsaved that are left behind at the Rapture will know. They will know that they are under the wrath of God.

In Luke 16:25 we see that the unsaved will know that they had good things during their time on earth while many believers suffered. Luke 16:26 continues with the teaching of what the unsaved in hell will know. They will know that there is a great separation between heaven and hell and that there can be no passing between them.

We get some help from Proverbs 6 to understand that someone can “speak” to another by his actions. We read in Proverbs 6:12-14:

12 ¶ A naughty person, a wicked man, walketh with a froward mouth.

13 He winketh with his eyes, he speaketh with his feet, he teacheth with his fingers;

14 Frowardness is in his heart, he deviseth mischief continually; he soweth discord.

God is talking about the unsaved here. However, this passage does lay down principles about how God uses words in the Bible. In verse 13, we learn that the unsaved man “speaketh with his feet”. The word “feet” has to do with actions or the will of the person. This person “speaketh” by his actions.

With Proverbs 6:12-14, God is establishing a principle that helps to explain Matthew 7:22-23, Luke 13:25-28 and Luke 16:24-26. In each of these passages, God “speaketh” to the unsaved by his “feet”, that is by action of abandoning them to the wrath of God.

When we read Luke 16:24-26 in the light of Matthew 7:21-23 and Luke 13:25-28 we see that there is no problem in understanding what God is teaching in Luke 16.

All 3 passages are teaching what the unsaved will know when Judgment Day comes. In these passages, God is communicating to the unsaved not in an audible voice. Rather God is saying these things to the unsaved by the fact that they are enduring the wrath of God.

Let’s consider another argument.

6. Another response given is: Luke 16:27-31 talks about the time when salvation is still possible. How can that be if the rich man is in hell?

There is some confusion about how to understand Luke 16:19-31 because of verses 27-31.

We read in Luke 16:27-31:

27 Then he said, I pray thee therefore, father, that thou wouldest send him to my father’s house:

28 For I have five brethren; that he may testify unto them, lest they also come into this place of torment.

29 Abraham saith unto him, They have Moses and the prophets; let them hear them.

30 And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.

31 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.

In verses 27-31 the conversation between Abraham, who represents God, and the rich man, who represents an unsaved person who has died from this world, continues.

But, how can the rich man be suffering in hell and talking about his 5 brethren for whom there is still the possibility of salvation?

In answering this question, first let us review some of the spiritual principles taught in this passage:

1. Luke 16:19-26 teaches that the true believer can experience great afflictions in this world, but will experience the highest blessings after he leaves this world.

2. Luke 16:19-26 teaches that the unsaved can experience great pleasures in this world, but will experience afflictions and sorrow after he leaves this world.

3. Luke 16:27-31 teaches the very important truth that salvation comes from hearing the Bible, called “Moses and the prophets”. Miracles will not cause people to believe.

This truth was demonstrated during the 3 ½ year ministry of Jesus. Jesus did many miracles. However, as we study the Bible carefully, we find that very few people became saved. Also, the truth of Luke 16:27-31 has fulfillment in the resurrection of the Lord Jesus. The Lord Jesus was raised from the dead, but the scoffers do not believe that either. If we don’t listen to the Bible, a special miracle is not going to help.

We still have the question: How can the rich man be suffering conscious affliction while there is still the possibility of salvation for his 5 brothers?

The problem is that many of us have assumed that when the unsaved die from this world that they have no consciousness in their spirit until the resurrection of the last day.

For both the saved and the unsaved, when they die from this world, there is no consciousness in their bodies. Their bodies sleep in the dust of the earth. That is the corpse that we see. For the believer, we know that there is consciousness in their spirits. However, we had assumed that the unsaved do not have any consciousness in their spirits. We have used a verse like Psalm 115:17 to justify this teaching. We read there:

The dead praise not the LORD, neither any that go down into silence.

We read the word “silence” and conclude that this word means no consciousness.

However, in the following verses, God uses the idea of the unsaved being “silent” not in the sense of no consciousness, but rather in the sense of not having any answer to God or some other authority:

Matthew 22:11-14:

11 And when the king came in to see the guests, he saw there a man which had not on a wedding garment:

12 And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.

13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.

14 For many are called, but few are chosen.

Job 29:21 Unto me men gave ear, and waited, and kept silence at my counsel.

Jeremiah 8:14 Why do we sit still? assemble yourselves, and let us enter into the defenced cities, and let us be silent there: for the LORD our God hath put us to silence, and given us water of gall to drink, because we have sinned against the LORD.

In these verses, God uses the word “silence” not in the sense of no consciousness, but rather in the sense of having no answer. So, when we read in Psalm 115:17 that the unsaved “go down into silence” we have assumed that this means that there is no consciousness in their spirit. However, God does use the word “silence” to indicate having no answer for God. So, the phase “go down into silence” can mean that the unsaved, in their spirit-essence are consciously afflicted and yet have no answer to God for their sins. This particularly matches Matthew 22:11-14 and Jeremiah 8:14.

Just like the true believers have consciousness in the spirit while their body sleeps in the dust, perhaps Luke 16:27-31 is teaching that the unsaved have consciousness in the spirit while their body sleeps in the dust also. That would explain why the rich man is suffering while there is still the possibility of salvation for his brothers.

Another argument given is that the unsaved must stand before the Judgment Seat before they can experience conscious affliction.

Perhaps it seems logical to us that the unsaved must appear before the Judgment Seat of Christ before they can experience conscious affliction. As a result, people have concluded that when the unsaved die from this world, their spirit sleeps along with their body that sleeps in the dust. That is, there is no consciousness in either their spirit nor their body before appearing before the Judgment Seat.

However, does the Bible really teach that the unsaved do not experience conscious affliction for their sins before appearing before the Judgment Seat?

Jesus appeared before the Judgment Seat when He made payment for the believers’ sins. The same Greek word translated “judgment seat” is used to talk about mankind appearing as well as the Lord Jesus appearing. We see this same Greek word in the following verses:

Matthew 27:19 When he was set down on the judgment seat <968>, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.

John 19:13 When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat <968> in a place that is called the Pavement, but in the Hebrew, Gabbatha.

Romans 14:10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat <968> of Christ.

2 Corinthians 5:10 For we must all appear before the judgment seat <968> of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.

When Jesus appeared before the Judgment Seat, as recorded in Matthew 27:19 and John 19:13, He was fulfilling the law that requires that mankind appear before the Judgment Seat (Romans 14:10, 2 Corinthians 5:10). Jesus was fulfilling that law only for the true believers.

Did Jesus suffer conscious affliction before He appeared before the Judgment seat?

Jesus appeared before the governor, Pontius Pilate, on Friday morning as we read in about in Matthew 27:1-2:

1 ¶ When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death:

2 And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.

In verse 19 of this same chapter, the governor sat down on the judgment seat and Jesus appeared before him, fulfilling the requirement of Romans 14:10 and 2 Corinthians 5:10 for the true believers. Thus, Jesus appeared before the Judgment Seat on Friday morning before going to the cross.

However, if we go back to Matthew 26 we find that Jesus is praying in the Garden of Gethsemane the night before which was Thursday night. We read about his prayer in verses 36-38:

36 ¶ Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.

37 And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.

38 Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.

The Bible says that Jesus “began to be sorrowful and very heavy” and Jesus Himself says “My soul is exceeding sorrowful”. These are words and phrases that indentify with conscious affliction.

We read about this same experience in Luke 22:41-44:

41 And he was withdrawn from them about a stone’s cast, and kneeled down, and prayed,

42 Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.

43 And there appeared an angel unto him from heaven, strengthening him.

44 And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.

The language of “being in an agony he prayed more earnestly” also teaches that Jesus experienced conscious affliction while praying in the Garden of Gethsemane on Thursday night and that was before He stood before Judgment Seat.

So, when we look at the cross experience carefully, we see that Jesus experienced conscious affliction on Thursday night before He stood before the Judgment Seat on Friday morning.

The fact that Jesus experienced conscious affliction before standing before the Judgment Seat supports the idea that Luke 16:27-31 teaches that the unsaved experience conscious affliction before standing before the Judgment Seat at the end of the world.

We have assumed that the spirit of the unsaved “sleeps”, that is has no consciousness, while his body sleeps in the dust of the earth. However, if we check this assumption out carefully, we find that it is without Biblical support.

As a result, there is nothing in the Bible that says that Luke 16:27-31 cannot be teaching that the unsaved who have died from this world, whose bodies are presently sleeping in the dust of the earth, cannot be experiencing conscious affliction in their spirits.

We read in Luke 16:27-31 that the rich man has concern for his brothers’ salvation. Is there any Biblical justification for the rich man having a concern for his brothers’ salvation?

Yes, there is a verse that has a similar idea. We read in Deuteronomy 28:32:

Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day long: and there shall be no might in thine hand.

In Deuteronomy 28:15-68 God is describing His wrath that all of the unsaved must endure. We have a study that examines Deuteronomy 28:15-68 in more detail. Click on the link below and search for the phrase “Deuteronomy 28”.

Please see the study on 10 proofs of the conscious resurrection of the unsaved.

In Deuteronomy 28:32 God is teaching that part of the suffering that all of the unsaved must endure is a conscious sadness over the loss of their sons and daughters, which were part of their family. In Luke 16:27-31, the rich man has a concern for his 5 brothers. This is a little different, but there are similarities. Both passages are talking about concerns for close family members.

We learned earlier that we can understand the dialogue between God and the unsaved with the help of Matthew 7:21-23 and Luke 13:25-28. These passages show that this kind of dialogue can teach that these are things that the unsaved will know at Judgment Day.

Deuteronomy 28:32 helps us to see that Luke 16:27-31 could be teaching that the spirit of the unsaved in hell have the conscious affliction of concern over their family members that they had in this world. This would agree with the Greek word translated “torment” in Luke 16:24 & 25 that is used to indicate “sorrow” over the lost of a loved one in Luke 2:48 and Acts 20:38. This concern over the loss of a loved one agrees with Deuteronomy 28:32 and Luke 16:27-28.

If the unsaved immediately suffer in their spirit upon death from this world, there is another question: Luke 16:23 makes reference to the “eyes” of the rich man and Luke 16:24 makes reference to his “tongue”. But, both his “eyes” and his “tongue” are part of his unconscious body that is returning to the dust. How can this passage make reference to these body parts if his body is rotting away in the tomb?

We already examined the word “eyes” above and saw that the Bible does use the “eyes” in the sense of what someone knows. The rich man sees Lazarus with his “eyes” in the highest blessing in that he knows that this is true. This explains the reference to the “eyes” in Luke 16:23. The rich man will know this is so. Now, let’s examine some verses in the Bible that show us how God uses the word “tongue” at times.

We see the word “tongue” in these verses:

Psalms 50:19 Thou givest thy mouth to evil, and thy tongue frameth deceit.

Psalms 52:4 Thou lovest all devouring words, O thou deceitful tongue.

Proverbs 26:28 A lying tongue hateth those that are afflicted by it; and a flattering mouth worketh ruin.

We read that the tongue “frameth deceit” or is “deceitful” or “hateth”.

Actually, the tongue is just an organ of the body used to produce speech. A tongue does not “frameth deceit”. Man with his words “frameth deceit”. When God talks about the “tongue” in these and other verses, God is not talking about the literal body organ in our mouths. Rather, God is talking about the man himself and how he uses his words. By his words, man “frameth deceit” or is “deceitful” or “hateth”.

So, when we see the word “tongue” that does not mean that God necessarily is focusing upon the organ in the mouth that helps us speak. Rather, God can be focusing upon what man is doing with his words. These words reflect the heart of man.

Let’s consider another verse:

Proverbs 10:31 The mouth of the just bringeth forth wisdom: but the froward tongue shall be cut out.

We read about the “froward tongue”. The word “froward” means evil. The tongue is not evil. It is simply an organ in the body. Rather, it is man that is “froward” or evil and expresses this nature by how he speaks.

Many unsaved people have passed their sojourn in this world and their bodies have returned to the dust and their tongue was never “cut out”. But, unsaved man, because of his speech, will be “cut out” or cut off from God and His blessings.

Again, God is using the word “tongue” to refer to what man says and how that reflects his heart. God is not referring to the organ in his mouth.

We read in James 3:5-8:

5 Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!

6 And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.

7 For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind:

8 But the tongue can no man tame; it is an unruly evil, full of deadly poison.

James 3:5-8 is particularly helpful in understanding about the rich man’s tongue in Luke 16:24 because of the parallel language. Both passages talk about a tongue being on fire.

In James 3:5, God talks about how the tongue “boasteth great things”. The tongue is an organ of the body used to make speech. Tongues do not boast. Rather, man boasts by what he says.

James 3:5-8 is another passage that shows that God uses the “tongue” to refer to man himself and what he says. In James 3:6 God says that the tongue is “set on fire of hell”. Regarding people who died from this world 2,000 years ago, whose bodies are presently sleeping in the dust, their tongues do not exist anymore.

Rather, when God talks about the tongue being set on fire of hell, it must be understood like the phrase that the tongue “boasteth great things”. Tongues do not “boasteth great things”. Rather, man “boasteth great things” by what he says. So, when we read that the tongue “is set on fire of hell”, God is saying that unsaved man “is set on fire of hell” because of what he says.

Let’s apply this learning about the tongue back to Luke 16:24. We read there:

And he cried and said, 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.

With the help of the above verses, when we read about the “tongue” of this rich man, we know that God can use the word “tongue” to refer not to an organ of the body, but rather to man himself and what he says.

So, the fact that the rich man’s tongue is in the flame of God’s wrath, is teaching that the rich man himself is experiencing the flame or torment of God’s wrath because of what he has said with his tongue. With the help of the above verses, we see that Luke 16:24 does not require that the rich man in hell literally have a “tongue”.

When we see how God uses the word “tongue” in the Bible, we learn that Luke 16:24 does not need to mean that the rich man’s tongue was literally in a flame. Rather, the rich man is suffering the flame of God’s wrath because of what he said with his tongue.

Let’s consider 3 more verses to see how God uses the word “eye” to help us understand Luke 16:23. We read:

Psalms 25:15 Mine eyes are ever toward the LORD; for he shall pluck my feet out of the net.

Psalms 123:2 Behold, as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress; so our eyes wait upon the LORD our God, until that he have mercy upon us.

Psalms 141:8 But mine eyes are unto thee, O GOD the Lord: in thee is my trust; leave not my soul destitute.

In these 3 verses, the Psalmist is declaring that his eyes are toward God or upon God. Actually, we cannot see God with the eyes in our heads. Rather, normally we look at that which we are interested. Our eyes are looking at that which we desire.

In the case of the true believer, his desire is toward God and His Word. So, the phrase “Mine eyes are ever toward the LORD” does not refer to the eyes in his head, rather, the attention of the Psalmist is towards God.

Let’s look again at Luke 16:23-24 with the help of the above verses to understand what God means by the “tongue” and the “eye”:

23 And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.

24 And he cried and said, 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.

In verse 23 we read that he “lift up his eyes” and “seeth Abraham”. With the help of John 1:51, John 9:39-41, 1 John 3:6, Revelation 1:7 and the other verses, we learn that God talks about “eyes” and “seeing” in the sense of someone knowing something. We found that it is not necessary that he literally has to be looking with his eyes. Also, the “eyes” can refer to that which we desire.

Luke 16:23 is teaching that the unsaved in hell will know that certain truths, but it is not necessary that they have literal eyes to see things. They will also desire the mercy of God.

In verse 24, God talks about the “tongue” of the rich man. With the help of the above verses, we see that at times God talks about the “tongue” in the sense of referring to what man is saying, and not about an organ of the body.

With the help of James 3:5-8 and other passages, we can know that Luke 16:24 is teaching the unsaved in hell will suffer because of what they have said. The sin of the heart is expressed by what man says.

Therefore, the reference to “eye” and “tongue” in Luke 16:23-24 in no way requires that the rich man in hell literally has these two organs. Rather, God is tying into other verses with these same words to teach that unsaved is suffering in hell because of his sinful desires and words.

In Luke 16:25 God talks to the rich man about his “lifetime”

We read in Luke 16:25:

But 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 art tormented.

God is teaching us more spiritual truth in this verse.

The big truth is that the unsaved may have good things in this world, but on the other side of the grave, God says that they will have affliction. Whereas, the saved may have poor things in this world, but on the other side of the grave, God says that they will have the highest blessing.

But, we want to notice the word “lifetime”.

This is the Greek word always translated “life” except for this verse. It really should have been translated “life”.

We normally think that for mankind, “life = existence”.

Therefore when we see the word “lifetime” or “life” in Luke 16:25 we think “How can the rich man be suffering if he is not alive?”

The problem is that in times past we have not had the correct Biblical definition of “life” and “death” for mankind. If we study the Bible carefully, we learn that the Bible teaches that God Himself is “life” (John 11:25, 14:6) and for mankind “life” has to do with man’s relationship with God, who is life Himself (John 6:53, 1 John 5:12), and that death for mankind is separation, especially from God. We have prepared some studies to help examine this subject:

WHAT IS DEATH FOR MANKIND?

Please see the study on the Biblical definition of “life” and “death” for mankind.

While the rich man was in this world, he was in God and under God’s blessings (Acts 17:27-28). According to the Bible, the rich man had “life” in this world, because he had God, who is “life”. He was in God and under God’s blessing. That time in this world was his “life” or “lifetime” as the KJV translators puts it.

However, in hell, he is completely separated from God, who is “life”. Therefore, God does not use the word “life” to speak about the rich man. However, in Luke 16:25, God points back to the rich man’s time in this world, while he had “life” which was God and His blessings.

If we understand the Biblical definition of “life” and “death” correctly, we can understand the presence of the word “life” in Luke 16:25. Otherwise, it further confuses us.

Let’s consider another point: Luke 16:19-31 helps us to understand how hell relates to the grave.

It is said that “hell = grave”. Is this what the Bible teaches?

The argument that is used to say “hell = grave” is based upon the Old Testament Hebrew word “sheol”. This word is translated “hell” 31 times, “grave” 31 times and “pit” 3 times. Therefore, people conclude that “hell = grave”.

Based upon the way the Hebrew word “sheol” is translated, it seems reasonable that hell is the grave.

However, we have to check out any conclusion with every verse that might apply.

Let’s look at what else the Bible says about hell. To what else does God identify hell?

We read in Psalm 116:3:

The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow.

Here God identifies “pains” with hell. God also identifies “trouble” and “sorrow” with hell. These words always have to do with conscious affliction.

In Psalm 116:3 God gives more definition to the word “hell”. God identifies it with conscious affliction.

We read in Isaiah 28:15 & 18:

Isaiah 28:15 Because ye have said, We have made a covenant with death, and with hell <07585> are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves:

Isaiah 28:18 And your covenant with death shall be disannulled, and your agreement with hell <07585> shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it.

These two verses also have the word “hell”. It is the same Hebrew word “sheol”.

If we study the context of Isaiah 28, we find that it is speaking to all of the unsaved church people, especially those during the Great Tribulation.

Verses 15 & 18 link “hell” to “overflowing scourge”.

The word “overflowing” means to come as an overflowing flood.

The word “scourge” is used as a word that means “to whip”.

Therefore, this phrase “overflowing scourge” identifies with the conscious affliction of being “whipped”.

In Isaiah 28:15 & 18, we see the word “hell” identified with conscious affliction, an “overflowing scourge”.

We read additional verses where God gives more definition to the word “hell”:

Matthew 5:22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

Matthew 18:9 And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire.

Mark 9:43 And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:

Mark 9:45 And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched:

Mark 9:47 And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire:

James 3:6 And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.

In these verses, we see that God identifies “hell” with “fire”.

The word “fire” points to the wrath of God, because God calls Himself a “consuming fire” (Hebrews 12:29).

Does God gives more information about “hell” or the “fire” of God’s wrath?

We must compare Scripture with Scripture to understand what God means by words and phrases.

We read in Revelation 20:13-15:

13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.

14 And death and hell were cast into the lake of fire. This is the second death.

15 And whosoever was not found written in the book of life was cast into the lake of fire.

We see that hell was cast into the lake of fire. Death and hell refer to the unsaved. That is because according to the Bible unsaved man is already “dead”, both in body and soul (Genesis 2:17, Romans 8:10, 1 Corinthians 15:29, Ephesians 2:1,5 1 Peter 4:6, etc.). That is because unsaved is separated from God, who is “life”.

Also, unsaved man is already in hell in the sense that he is under the wrath of God, subject to enduring the wrath of God (Proverbs 9:18, 15:24, Ephesians 4:8-10). Unsaved man is not yet enduring the full wrath of God, but he is subject to it.

In Revelation 20:13-15 God identifies hell with the lake of fire. That agrees with what we read in the above verses that identify hell with fire.

With what does the lake of fire identify?

We read:

Revelation 14:10 The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:

Revelation 20:10 And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.

Here, God identifies the lake of fire with being tormented with fire. The Greek word translated “torment” always signifies conscious affliction.

Revelation 20:15 says that “whosoever was not found written in the book of life” will be cast into the lake of fire. That includes all of the unsaved that have ever lived, from Cain to the present day.

The lake of fire is not a physical fire. We know this because you cannot be tormented “day and night” in a physical fire. Those cast into a physical fire go unconscious in a few seconds or minutes.

Rather, the lake of fire is the enduring of God’s wrath. God is a consuming fire.

Those cast into the lake of fire are “tormented”. Therefore, it is necessary for them to “awake to consciousness” to endure this. Daniel 12:2 and 2 Kings 4:31 declare that the unsaved will awake to consciousness.

Please see the study on 10 proofs of the conscious resurrection of the unsaved.

We have seen a number of verses that identify “hell” with conscious affliction. In understanding what God means by a word, we must look at all verses that could relate. We cannot just look at a few. God has given sufficient verses that identify “hell” with conscious affliction.

This prompts us to ask an important question.

Then, we ask, why does is the Hebrew word “sheol” translated “hell” about half of the time and “grave” about half of the time?

Doesn’t this imply that “hell = grave”?

Actually, God provides help that ties together all of the verses about “hell” in Luke 16:22-23.

We read there:

22 And it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom: the rich man also died, and was buried;

23 And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.

In verse 22 it says that the rich man died and was buried.

Why does God provide the extra information about him being buried?

Let’s ask another question first: Where are people buried?

People are buried in a “grave”. The rich man was put in a “grave”.

What is the next thing that we read about the rich man?

He is tormented in “hell”. The rich man is experiencing conscious affliction in “hell”.

God is saying that for the unsaved, they are put in the “grave” and for them after that comes “hell”.

Now we can see why the Hebrew word “sheol” is used for both the “grave” and “hell”.

Luke 16:22-23 teaches us that unsaved man is put in the “grave” and the next step for him is to be afflicted in “hell”. Now we can tie all the passages together that talk about “hell”.

1. The Hebrew word “sheol” is translated both the “grave” and “hell” because for unsaved man he goes into the grave and the next thing is that he is in “hell”, experiencing affliction.

2. We find a number of verses that identify hell with conscious affliction because unsaved man will “awake” to consciousness at the judgment (Daniel 12:2). He will then we subject to the afflictions of “hell”.

We have prepared a study that examines this question does “hell = the grave”. Please see that study for more information.

DOES “HELL = THE GRAVE” ?

If we only look at the Hebrew word “sheol” then, we could conclude that “hell = grave”. But, we have to look at every verse about “hell”. Then, we find that unsaved goes into the grave, and the next step are the afflictions of hell. So, that is why the same word identifies with both the “grave” and “hell”.

God is teaching many important truths in Luke 16:19-31. One of these truths is that the saved will experience great blessings on the other side of the grave. Another truth is that the unsaved will experience affliction and sorrow on the other side of the grave.

Because the rich man died from this world, God is teaching that the rich man, like Lazarus, represents someone who died from this world during the past 13,000 years. The rich man cannot represent someone who enters the final 5 months.

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