Wrested Scriptures (Part 8 of 0)

Wrested Scriptures – Part eight

Patience is a virtue and those who ha‘e ordered their copy of the new book written by Bro. Ron Abel should he commended for their patience in waiting to receive it. The book is now set in type and very soon the presses should be rolling.

Here is a portion of the book dealing with the rich man and Lazarus. From this you will see how valuable this book will be in helping teach others the Truth. If your order has not been sent in, we urge you to do so right away. Soft covers are $3.00 each and the hard covers are $4.00. Send your orders to The Tidings. Box 1066. Pasadena, Calif. 91102.

Luke 16:19-31 The rich man and Lazarus

Problem: This is a stock passage cited by many religious groups to prove that souls of the departed go to torment in hell or bliss in heaven.

Solution ;

  1. It is noteworthy that this passage mentions neither heaven nor souls.
  1. Since this passage is cited as a literal description of actual events (and not as a parable) it is helpful to show that even the immortal soulist cannot take this passage as a literal description. The following is the evidence:
    a) The passage speaks about bodies not souls. E.g., eyes, bosom (vs. 23) tip of finger and tongue (vs. 24).
    b) Souls are said to be immaterial (the material body being left in the grave), how then could Lazarus (if really        a soul) be carried by angels? vs. 22).
    c) The passage states that there was a great gulf fixed between Abraham and the rich man, yet they could both      see and converse with each other (vs. 26). Is the great gulf to be taken literally?
    d) Is heaven literally a place where conversations cart be carried on between those enjoying bliss and those            agonizing in hell?
    e) How could Lazarus go literally to Abraham’s bosom? Abraham s now) was unquestionably dead and without      his reward. (Heb. 11:8,13, 39,40).
  2. It is sometimes asserted that parables are simple stories. It is then argued that they should he read simply, (i.e., literally), therefore Lazarus and the rich man must he historical figures and the narrative must have occurred as written. Such a view is not supported by the Master’s statements about his parables:
    a) ” . . . Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: That seeing they may see, and not perceive; and hearing they may hear, and not understand . .” (Mark 4:11,12).
    b) But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples.” (Mark 4:34).
  3. Stress is often placed upon words “there was a certain rich man” to emphasize the historical character of the language used. But in Luke 16:1 the parable of the unjust steward commences with the same language. Must this parable be read literally? (Similar language is used in other parables.—see Lk. 12:16.)
  4. Some take exception to Jesus using a false idea of the Pharisees1 as a basis for his teaching. But it should be noted that the truth or falsity of the story in a parable is immaterial.2 The lesson conveyed through the story is the intended point. Jesus makes reference to Beelzebub, “the lord of the fly”, but this does not commit him to a belief in a real “lord of the fly”. (Matt. 12:27).
  5. Further objection to reading this passage as a parable is argued on the grounds that Jesus did not definitely call it a parable. This objection is not valid since only 11 of the 26 parables recorded in Luke’s gospel are actually named parables.
  6. Religious bodies like the Church of Christ hold the view that disbelievers go to hell (left hand side of the divided state of Hades) whereas idol worshipers go straight to the lake of tire. It should be pointed out that this view puts Abraham in the lake of fire and not in Hades since it is recorded that Abraham “was gathered unto his people” (Gen. 25:8) and his people were idol worshipers. (Joshua 24:2).
  7. In an effort to support their interpretation of Luke 16, Church of Christ preachers assert that bodies never go to Hades. This assertion is false. In Acts 2:27, 31 the writer cites Psa. 16: 10 where the Hebrew word for “hell” is “Sheol”. The Hebrew parallelism (where the writer expresses the same thought in slightly different words) of verse 10 indicates that “thou wilt not leave my soul in hell” is equivalent to, “neither wilt thou suffer thine Holy One to see corruption”. Clearly then, “my soul” is synonymous with “Holy One”. Therefore, bodies are placed in Hades.
  8. Although the issue to be settled in a consideration of this passage is whether or not it provides support for the doctrine of the immortality of the soul and heaven the place of reward for the righteous, it is useful to be able to explain what the passage does mean. The following is a suggested exposition:
    v. 14,15—The Pharisees deride Jesus after his attack on materialism. The Pharisees were noted for their asceticism3 regarding externals, but Jesus pointed out their covetous designs.
    v. 16_______ The Pharisees had long been locked with the Sadducee’s in a bitter disputation over the oral and written traditions. Their conduct had resulted in the exclusion of publicans, sinners, and the Lazarus class from spiritual food which ought to have been provided by the chief priests. They had taken away the key of knowledge. (Lk. 11:52,46). But with the coming of John, the kingdom was preached and every man pressed into it. (See Lk. 7:29,30). Even the Pharisees and Sadducee’s, desirous no doubt, of a kingdom in which they would be prominent, went out to hear John. They were indicted as a “generation of vipers” and told to “bring forth therefore fruits meet for repentance. – ( Matt. 3:2, 7-10) .
  1. The Pharisaical character of the narrative is indicated by the rich man “praying– ( vs. 27) to “father– Abraham (cf. the encounters between Jesus and the Scribes and Pharisees in Jn. 8:31-59). It is useful to have Josephus’ description of Hades from his “Discourse to Greeks Concerning Hades”: “Now as to Hades, wherein the souls of the righteous and unrighteous are detained, it is necessary to speak of it. Hades is a place in the world not regularly finished; a subterraneous region, where the light of this world does not shine . . . This region is allowed as a place of custody for souls, in which angels are appointed as guardians to them . . . the just are guided to the right hand, and are led with hymns sung by the angels appointed over that place, unto a region of light . . . with, whom there is no place of toil, no burning heat, no piercing cold, .. while they wait for that rest and eternal new life in heaven, which is to succeed this region. This place we call The Bosom of Abraham. But as to the unjust. They are dragged by force to the left hand, by the angels allotted for punishment, no longer going with a good will . . Now those angels that are set over these souls, drag them into the neighborhood of hell itself: who, when they are hard by it, continually hear the noise of it, and do not stand clear of the hot vapor itself; but when they have a nearer view of this spectacle, as of a terrible and exceeding great prospect of fire, they are struck with a fearful expectation of a future judgment, and in effect punished thereby even hereby are they punished; for a chaos deep and large is fixed between them; insomuch that a just man that hath compassion upon them, cannot be admitted, nor can one that is unjust, if he were bold enough to attempt it, pass over it.” Josephus Complete k . trans. by William Whiston, (Grand Rapids, Michigan: Kregel Publications, 1966), p. 637.
  2. Similarly, the Old Testament parables of Joth­am ( Judges 9:7-15) does not require the trees of the forest to enter into political discussion and finally invite a bramble to be king.
  3. See, for example, Matt. 9: 14;23:23; Lk. 18: 12. Also Flavius Josephus, Antiquities. Book chapl. l, section III pp. 376, 377 in Josephus: Complete Works, trans. by William Whiston, (Grand Rapids: Kregel Publications, 1966).