Psa
115:17 The dead praise not the LORD, neither any that go down into
silence.
The Rich Man and Lazarus
By J. N. Andrews
CONTINUED…
Sheol, the invisible place or state of the dead, is IN THE EARTH
BENEATH.
Though it is rendered grave thirty-one times, it is not the word
usually so rendered in the Old Testament; for it embraces the interior of the
earth as the region of the dead and the place of every grave. Eze. 32:18-32.
All the passages which speak of the location of sheol, or hades,
represent it as beneath. It is always in
the interior of the earth; sometimes it is in the nether parts of the earth.
Num. 16:30, 33; Ps. 141:7; Isa. 5:14; 14:9-20; Eze. 31:15-18; 32:18-32.
Referring to the fire now burning, in the heart of the earth,
which shall at the last day swallow up the earth in its fiery gulf, Moses
represents the Almighty as saying, "For the fire is kindled in mine anger,
and shall burn unto the lowest sheol, and shall consume the earth with her
increase, and set on fire the foundations of the mountains." Deut. 32:22.
Jonah went down into sheol when, in the belly of the whale, he
descended into the depths of the mighty waters, where none but dead men had
ever been. Jonah 2:2. Korah and his company went into sheol alive; that is, the
earth swallowed them up while yet alive. Num. 16.
The righteous do not praise God in sheol. Thus David testifies:
"In death there is no remembrance of thee; in sheol who shall give thee
thanks?" Ps. 6:5.
And Hezekiah, when delivered from death in answer to prayer,
expresses the same great truth: "I said in the cutting off of my days, I
shall go to the gates of sheol; I am deprived of the residue of my years. * * *
* Behold, for peace I had great bitterness; but thou hast in love to my SOUL
delivered it from the pit of corruption;
for thou hast cast all my sins behind thy back. For sheol cannot praise thee, death cannot celebrate
thee; they that go down into the pit cannot hope for thy truth. The living, the
living, he shall praise thee, as I do this day; the father to the children
shall make known thy truth." Isa. 38:10-19; Ps. 115:17; 146:1-4.
The wicked in sheol are silent in death. Thus David prays:
"Let the wicked be ashamed, and let them be silent in sheol." Ps.
31:17. See also 1 Sam. 2:9; Ps. 115:17, last clause.
Sheol is a place of silence, secrecy, sleep, rest, darkness,
corruption, and worms. "So man lieth down, and riseth not: till the
heavens be no more, they shall not awake, not be raised out of their sleep. O
that thou wouldest hide me in sheol, that thou wouldest keep me secret, until
thy wrath be past, that thou wouldest appoint me a set time, and remember me!
If a man die, shall he live again? All the days of my appointed time will I
wait, till my change come. Thou shalt call, and I will answer thee; thou wilt
have a desire to the work of thine hands." Job 14:12-15.
"If I wait, sheol is mine house; I have made my bed in the
darkness. I have said to corruption, Thou art my father; to the worm, Thou art
my mother, and my sister. And where is now my hope? As for my hope, who shall
see it? They shall go down to the bars of sheol, when our rest together is in
the dust." Job 17:13-16; 4:11-19; Ps. 88:10-12.
There is no knowledge in sheol. Thus writes the wise man, the
Spirit of inspiration bearing testimony through him: "Whatsoever thy hand
findeth to do, do it with thy might; for there is no work, no device, nor
knowledge, nor wisdom, in sheol, whither thou goest." Eccl. 9:4-6,
10.
Such are the great facts concerning sheol, or hades, as revealed
to us in the books of "Moses and the prophets." Yet we have the
following cases in these same writings in which the dead in sheol, in the
nether parts of the earth, converse together, and are comforted or taunted by
each other, or in which they weep bitterly, refusing comfort.
The case of the king of Babylon is a noted instance of this. When
he is overthrown, and goes down to sheol, the DEAD (for sheol has no others in
its dark abode) are stirred up to meet him. The kings that had been conquered
and destroyed by the king of Babylon in the days of his prosperity now rise up
from their thrones in that dark abode, and mock him with feigned obeisance as
in life they had rendered real homage. Now they taunt him, saying, "Art
thou also become weak as we? Art thou become like unto us?" Those that see
him shall narrowly look upon him, saying, "Is this the man that made the
earth to tremble, that did shake kingdoms?" Isa. 14:9-20.
Pharaoh and his army, slaughtered in battle with the king of
Babylon, are set forth in the same manner. The slain upon the field of battle
being buried indiscriminately, and friend and foe cast down together into pits,
into the "nether parts of the earth," into sheol, "the strong
among the mighty shall speak to him out of the midst of sheol." And this
sheol, in the nether parts of the earth, full of the dead, is contrasted with
"the land of the living." These slaughtered soldiers went down to
sheol with their weapons of war, and their swords they "laid under their
heads." Pharaoh, lying among them, and seeing the multitude of his enemies
that were slain, is "comforted" at the sight. See this remarkable prophecy,
Eze. 32:17-32; 31:15-18.
Perhaps
the case of Rachel is even more remarkable than these. Long ages after her
decease and entrance into sheol, a dreadful slaughter of her posterity takes
place. Upon this, Rachel breaks forth into lamentation and bitter weeping, and
refuses to be comforted, because her children are not. Then the Lord says to
her, "Refrain thy voice from weeping,
and thine eyes from tears; for thy work
shall be rewarded, saith the Lord." Jer. 31:15-17; Matt. 2:17, 18; Gen.
35:18-20.
That
Rachel did literally weep and shed bitter tears at the murder of her children
nearly two thousand years after her entrance into sheol, no one will assert.
Nor will it be maintained that the slaughtered Egyptians and Chaldeans lying in
sheol with their swords under their heads were able to converse together in the
nether parts of the earth; and that one was literally "comforted," or
the other literally "ashamed." Equally difficult is it to believe
that the kings who had been overthrown by the king of Babylon were literally
seated on thrones in sheol, deep in the earth, and that when he was cast down
to sheol they arose from their thrones and mocked him, declaring that he was
now become weak as they. Please compare the following texts on the king of
Babylon: Jer. 51:39, 57; Dan. 5:1-4, 30; Isa. 14:4-30.
Taking our
leave of "Moses and the prophets," whose testimony on this subject
has the direct endorsement of our Lord, let us return to the case of Dives
((Note: Dives means Rich in Latin)) and Lazarus. Luke 16:19-31. Lazarus lived
in the deepest poverty; too helpless to walk, or even to stand, he was laid at the rich man's gate; he had no other
food than the crumbs, perhaps grudgingly bestowed, from the table of the rich
man; and no other nurses than the dog which licked his sores. In process of
time, death comes to his relief; but his burial is not mentioned, though that
of the rich man, who died soon after, is distinctly named. It is likely that
the dead beggar, covered with sores, was disposed of with as little trouble as
possible; in the sight of man, he had the burial of a dog; but this poor man, forsaken
of all earthly friends, and apparently unnoticed of Heaven, had, unseen to
mortal eye, such a burial as the wealth of the whole world could not command.
The angels of God took part as his bearers to that quiet resting place from
which, by-and-by, when hades gives up the righteous dead, at the sound of the
last trumpet, they shall take him up through the air, to meet his triumphant
Redeemer. Till that time, we leave him asleep in Jesus, resting in hope, with
Abraham the father of the faithful, and all the ancient worthies who have not yet received their promises. Heb. 11:8-16,
39, 40.
The rich
man lived in luxury, faring sumptuously every day. To the eye of all beholders,
his lot was envied, and that of the beggar to be despised. But he dies, also
and of him it is recorded that he was buried. All that wealth could purchase,
all that pride could exhibit of earthly pomp and grandeur, were, no doubt,
displayed at his funeral. But there were no angels of God to participate in it.
He had lived for himself, neglecting the great preparation for the future. He
goes down to hades a lost man, there to wait until the resurrection to
damnation. As the Douay Bible reads, "He was buried in hell," i.e., in hades, or sheol. There he lifted up
his eyes, being in torment, and seeth Abraham afar off, and Lazarus in his
bosom. Then, as though calling to mind the littleness of the favors he had
bestowed on Lazarus, he asks a favor at the hands of the despised beggar - the
smallest indeed that he could ask - that Lazarus should dip the tip of this
finger in water to cool his tongue. This being denied, he asks that Lazarus may
be sent to warn his brethren. And this also was refused, because they had Moses
and the prophets, whose testimony was sufficient.
This scene
transpires in hades, or sheol, which, as we have seen, is in the nether parts
of the earth. The place is one of darkness and silence, where there is neither
wisdom nor knowledge. It is the place of the dead, and those who are therein
are called "the congregation the dead." Prov. 21:16. In the utter
darkness of hades, how can men see each other? "In the land of
forgetfulness," how can they remember the events of their past lives? In a
place where there is no knowledge, how could Dives know Abraham, whom he had
never seen? Where there is no work, nor device, how could he devise a plan to
warn his wicked brethren? And in hades, where there is no wisdom, how could
Abraham give such wise answers? In hades, where the wicked are silent in death,
how could Dives converse? As the righteous cannot praise God in hades, and do
not even remember his name, how does it happen that they can so well understand
and converse on everything else?
We answer
these questions precisely as we do those which arise from the testimony of
"Moses and the prophets," to which we are in this parable referred.
When
Rachel, long dead, is represented as shedding tears and lamenting the murder of
her children; when the mighty dead converse with Pharaoh in hades, and he is
"comforted" with what he sees in the nether parts of the earth; and
when the king of Babylon is mocked by dead kings who rise up from their thrones
in hades and taunt him with his overthrow; when we read all this of that place
where all is darkness, silence, secrecy, and death -a place within the earth
itself, and when we consider that this parable relates to this very place, and
cites us to these very testimonies for information on the subject, it becomes
evident that one common answer pertains to all these questions.
The dead are personified, ii*
and made to speak and act in reference to the facts of their respective cases
as though they were alive. Why should not the Spirit of God do this when it has
seen fit to personify every kind of inanimate thing? Thus the blood of Abel
cries to God. Gen. 4. And thus in Job, the depth and the sea are made to speak,
and even destruction and death are represented as saying that they have
heard the fame of wisdom with their ears.
Job 28:14-22. The stone by the sanctuary heard all the words of Israel. Josh.
24. The trees, held an election and made speeches. Judges 9. The thistle
proposes a matrimonial alliance, with the cedar. 2 Kings 14; 2 Chron. 25. All
the trees sing out at the presence of God. 1 Chron. 16. The stone cries out of
the wall, and the beam answers it. Hab. 2. The hire of the laborers, kept back
by fraud, cries to God. James 5. Dead Abel yet speaketh. Heb. 11. The souls
under the altar, slain for their testimony, and who do not live till the first
resurrection, cry to God for vengeance. Rev. 6:9, 10. And, finally, death and
hades are both personified -the one riding a pale horse, the other following,
and both cutting down mankind. And this personification is still further
carried out, when both, as though living enemies, are at last cast into the
fire of gehenna. Rev. 6:8; 20:14; 1 Cor. 15; Hosea 13:14.
The apostle Paul has given us the key to all this, when he says of
God that he "quickeneth the dead, and calleth those things which be not as
though they were." Rom. 4:17. And our Lord, in that remarkable discussion
with the Sadducees, in which he proved the resurrection of the dead by the fact
that God spoke of dead Abraham as though he were alive, gives us this same key,
thus: "For all live unto him." Luke 20:38. Abraham, though dead, is
spoken of as alive, because in the purpose of God he is to live again.
this parable our Lord illustrates several great truths. 1. The
folly and vanity of riches. 2. The worth of true piety, though attended by the
deepest poverty. 3. The importance of that great lesson inculcated in the
previous parable, to make friends of the mammon of unrighteousness. Luke 16:9;
1 Tim. 6:17-19. The rich man had neglected this, wasting all on himself, though
wretched, suffering Lazarus lay at his gate. The folly of this criminal neglect
is shown in that part of this parable in which the rich man in his distress, as
if remembering the past, is represented as asking of Lazarus the water that
could be brought on the tip of his finger, and even this is denied. 4. The
certainty of future recompense, and the great contrast that it will make with
the present state of things. 5. kind. 6. But to make this text teach that the
righteous dead are now recompensed,
would be to array a parable against our Lord's plain statement that the
recompense of the righteous is at the resurrection of the just. Luke 14:14. 7.
Or, to make the passage teach that the wicked dead are now in the lake of fire,
is to make one of the Saviour's parables conflict in its teaching with his own
grand description of the final Judgement, in which the wicked enter the
everlasting fire at the dreadful mandate, "Depart from me, ye
cursed." Matt. 25:41; Rev. 20:11-15.
To be concluded…
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