Parables of Life, Pt. 8: "You Only Live Once"

YOU ONLY LIVE ONCE (LUKE 16:19-31)
A Sunday school teacher told his class the story of the rich man and Lazarus. He explained that the wealthy man had wonderful clothes, lived in luxury and had all the food he could eat; but he had no compassion for the beggar, who longed for a few crumbs from the rich man's table. The heartless man died and ended up in the flames of Hades. The sick and destitute believer, however, found God’s comfort in Paradise.

After finishing the story, the teacher asked his class, “Now, which would you rather be – the rich man or Lazarus?” One young fellow replied, “I’d want to be the rich man while I was living and Lazarus when I died.” (Daily Bread)

Unfortunately, that is not an option.

The target of Jesus’ parable is the self-righteousness and hypocritical Pharisees (Lk 16:14). This time, however, Jesus singled them out for a seldom- mentioned weakness: the Pharisees were covetous, or “lovers of money” in Greek.

Are material riches in the way of your salvation? If all you have in life is material, and not spiritual, you are in for a physical shock and emotional collapse. Are you ready for life after life? What preparations have you made for your soul?

You Cannot Salvage Things Once Life is Over; Share Things Now
19 “There was a rich man who was dressed in purple and fine linen and lived in luxury every day. 20 At his gate was laid a beggar named Lazarus, covered with sores 21 and longing to eat what fell from the rich man's table. Even the dogs came and licked his sores. (Luke 16:19-21)

George W. Truett, the well-known Texas preacher, was invited to dinner in the home of a very wealthy oilman. After the meal, the host led him to a place where they could get a good view of the surrounding area.

Pointing to the oil wells and punctuating the landscape, the oilman boasted, “Twenty-five years ago I had nothing. Now, as far as you can see, it’s all mine.” Looking in the opposite direction at his sprawling fields of grain, he said, “That’s all mine.” Turning east toward huge herds of cattle, he bragged, “They’re all mine.” Then pointing to the west and a beautiful forest, he exclaimed, “That too is all mine.”

The man paused, expecting Dr. Truett to compliment him on his great success. Truett, however, placing one hand on the man’s shoulder and pointing heavenward with the other, simply said, “How much do you have in that direction?” (Farewell Ave. Christian Church)

Covetous people’s bottom line is the mighty dollar and nothing else. They are likened to the rich man in the parable who lived in luxury. What distinguished his festive lifestyle from everyone else in the Bible was that he “lived in luxury every day,” or in Greek “he made merry every day sumptuously.” Verse 19 in Greek ends with the word “sumptuously,” which means luxuriously, or literally “brilliantly” – it was a glare in the eyes, a sore to the eyes and a flashbulb before the eyes. No one was as flamboyant, as excessive and as outlandish as the rich man.

Jesus used the word “celebrate” only six times altogether in the Bible, specifically found in three parables - once here (v 19 “lived”), another in the parable of the rich fool (Luke 12:19 “be merry”), and four times in the prodigal son story (Luke 15:23, 24, 29, 32 “celebrate”). Jesus praised the prodigal son’s father for rightly celebrating the return of a lost soul, specifically his son’s (Lk 15:23), but derided the rich fool’s celebration over a bountiful harvest (Lk 12:19) and the rich man who celebrated in this parable for no other reason that he could. The rich fool in Luke 12 who celebrated his bountiful harvest and the rich man in this parable also had something in common: they celebrated or partied privately. They did not request any one and needed no one to share in their celebration. The father of the prodigal son, however, invited others to celebrate salvation. Every day was a private party for the rich man in his gated community on a private street in an exclusive neighborhood. It was overdone, distasteful and ludicrous. The prodigal’s father celebrated occasionally when souls were saved and the rich fool had the sense to celebrate seasonally during harvest time, but the rich man celebrated daily even for nothing specific.

However, the rich man was not condemned for any wrong he did or the money he had but for the right he did not do and the compassion he did not have; and he had been found guilty for a long time for being in a permanent state of denial. Outside his gate was a familiar figure he apparently knew by name (v 24). The Greek text gives us a clue as to why poor Lazarus was there. It says he was laid, cast or thrust there (v 20) – probably by well-wishers, onlookers or friends, people who were fittingly the rich man’s conscience. Unlike the rich man’s fancy clothes, filthy sores were Lazarus’ garments, his features and lot in life. The longing of Lazarus (v 21) is the same Greek word for the longing of the prodigal to fill his stomach with pods (Luke 15:16). The rich man wore purple while the poor man was black and blue. Lazarus longed for anything that fell from the rich man’s table – bread crust, chicken bone, potato skin. He repeatedly looked in, constantly felt hungry, but was always empty come, empty go; the rich man didn’t even spare him a thought, let alone drop a morsel, leave a drink or offer a coin. Every day, the poor man’s stomach growled, his mouth salivated and his body shivered, but he had to lick his lips, swallow his saliva and rub his stomach because every day the rich man closed his door, drew his drapes, and used another entrance. He didn’t even care to open and slam the door for show. The rich man knew the poor man’s name, but never greeted him by name in life - on the streets or at the door. Even stray dogs (v 21) were friendlier, kinder and classier.

Every day in his celebration, the rich man would peek or glance to see if the poor man was gone, but the poor man was standing, sleeping or slumping outside. He wished the poor man would leave, but he did not want to give him food, for fear he’ll never leave. However, Lazarus’ suffering was unlike others. Even in the worse scenario or the last days – in Revelation 16:2 and 16:11 – people suffered painful sores but were never “covered with sores” (the only Greek occurrence of the word) like he did. Charity couldn’t be any more convenient or closer to home and door, but the rich man turned away someone on his very doorsteps. In truth, Lazarus’ daily turnout was a blessing and not a burden to the rich man, to give his hardened heart time to turn around.

Do you know that sin is not merely an act of commission or what has been done, but also a matter of omission or what has not done? “It's good to have money and the things that money can buy, but it's good too to check up once in a while and make sure you haven't lost the things that money can't buy.” (George H. Lorimer, Quotable Quotations 251)

You Cannot Seize Opportunities Once Life is Over; Seek God Now
22 “The time came when the beggar died and the angels carried him to Abraham's side. The rich man also died and was buried. 23 In hell, where he was in torment, he looked up and saw Abraham far away, with Lazarus by his side. 24 So he called to him, 'Father Abraham, have pity on me and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in agony in this fire.' 25 “But Abraham replied, 'Son, remember that in your lifetime you received your good things, while Lazarus received bad things, but now he is comforted here and you are in agony. 26 And besides all this, between us and you a great chasm has been fixed, so that those who want to go from here to you cannot, nor can anyone cross over from there to us.' (Lk 16:22-26)

The story is told of a Persian prince who was about to ascend the throne. Acutely aware of his need for more knowledge, he summoned his wise men to write the history of mankind, so that he would make fewer errors as a monarch enlightened by past experience.

After twenty years, the wise men appeared before the prince, king by then, followed by a caravan composed of twelve camels each bearing 500 volumes. The king asked them for a shorter version, and they returned after another twenty years with three camel loads, and, when again rejected by the king, after ten more years with a single elephant load.

After yet five further years a scholar appeared with a single big book carried by a donkey. The king was on his death bed and sighed, “I shall die without knowing the history of mankind. Abridge, abridge!” “Sire,” replied the scholar, “I will sum it up for you in three words: They were born, they suffered, they died!”
http://www.kroraina.com/huns/mh/preface.html

People prepare for life on earth, but seldom for life after life. The contrast between the rich and the poor man’s future life with his past life couldn’t be any greater (v 22). The story is now reversed in death. The story after death now begins with Lazarus instead of the rich man when the story began (v 19). Lazarus had died without fanfare and his burial was not recorded, whereas the rich man had a decent burial (v 22), but Lazarus had a smooth ride and a soft landing in death - he was carried by angels into Abraham’s bosom (in Greek).

We are not told why the rich man was in hell – a strong case could be made for the sin of omission, but we have a glimpse of why the poor man was in heaven. His name Lazarus or “Eleazar” means “God is my helper.” The word “beggar” does not do justice to Lazarus. Every 34 occurrences of this word in the Bible except twice in this parable (vv 20, 22) use the translation “poor man” rather than “beggar.” He was a pauper but never a beggar. He was poorer than a church mouse, but he never pestered anyone for food, clothing or money. Like his name in Hebrew “Eleazar” suggests, his help was in the Lord. At times, he might have felt that God had deserted him, betrayed him or maybe cursed him, but he never left God, denied or cursed Him. Bad things followed him (v 25) but they did not shape, define or harden him. Lazarus never blamed or resented God and others, including the rich, for his lot in life. He had bad hygiene, but not bad thoughts or bad theology. He believed in a better tomorrow, a glorious future and the everlasting life that was awaiting believers like him in heaven - a deliverance from death, hell and condemnation.

Hell is not cool. It is pictured as a place of intense suffering and unceasing sorrow. The word “torment” (v 24) and “agony” (v 25) are the same in Greek, meaning suffering, distress, pain, anguish and sorrow. The word fire (v 24) is an understatement. The usual word for fire is pyros but the word here is phlox – a blaze or an inferno. Hell hath no fury like salvation scorned; verse 24 records howling cries (“and he cried” in Greek), wailing souls, and leaping, swirling, crackling flames.

A one-time word is used in the Bible to describe the separation of the godly from the ungodly – a great chasm (v 26), or “mega chasma” in Greek – not just a gap, but a gulf; not merely a crack, but a canyon; not simply a line, but a lake of fire. It is not measured in feet, but in fellowship. The chasm is not physical distance, because the poor man could still see Lazarus, but eternal separation. It is a place where no one is on guard or patrol, but no one can exit or escape either. Not only can occupants not walk over or pass through to the other side, they can’t even move anywhere or leave the place. Mark Twain joked, “I’ll take heaven for the climate and hell for the society,” except that hell is not about bad company but about no community. Ray Summers said hell is “a matter of two destinies so completely different that they have no community with one another.” (Ray Summers, Commentary on Luke 196) Hell is scary not for the threat of death, but the thought of suffering but not dying!

You Cannot Save Others Once Life is Over; Speak Up Now
27 “He answered, 'Then I beg you, father, send Lazarus to my father's house, 28 for I have five brothers. Let him warn them, so that they will not also come to this place of torment.' 29 “Abraham replied, 'They have Moses and the Prophets; let them listen to them.' 30 “'No, father Abraham,' he said, 'but if someone from the dead goes to them, they will repent.' 31 “He said to him, 'If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.'“ (Luke 16:27-31)

In Taipei, a fortune-teller made news by suing his son. The 68-year-old fortune-teller foresaw the son and three other children would abandon him; so he forced his son to sign a pledge a decade ago, promising to support him with 7,000 Taiwan dollars each month (US$200) when he grew old. However, now that the father is old, nearly blind, and suffers from diabetes, the son broke his word.

During court hearing, the son testified his father used to beat his mother, forcing her to ask for divorce. He defended his actions: “That’s why he is living alone. My mother lives with me and my family. My mother would not allow me to take in my father. I cannot give my father money because I am doing odd jobs and have difficulty supporting my own family and mother.”

Mr. Ho, who used to tell fortunes for more than 100 people a day, was quoted as saying, “Ten years ago I predicted my children would abandon me when I grew old; so I made my son sign a paper, saying he would give me 7,000 Taiwan dollars per month until I died. But, despite my fortune-telling ability, I could not foresee my son would break his word!” (Star Online, 1/16/03 “Fortune-teller Sues Son over Promise”)

Repentance in the future sense is sheer nonsense. This is the only occurrence of the Greek word “repent” in the future tense in the Bible, with the translation “they will repent” (v 30). However, repentance anywhere else in the Bible is always in the present or past tense and never in the future tense. The present tense gospel cry “Repent” occurs ten times – specifically in the Gospels, Acts and Revelation (Matt 3:2, 4:17, Mark 1:15, Acts 2:38, 3:19, 8:22, Rev 2:5, 2:16, 3:3, 3:19). In 2 Cor 12:21, Paul mourned over those who have sinned and “have not repented” of immoral sins – again, in the present tense.

The past tense of the word “repent” is also eye-opening. When Jesus denounced the cities of Korazin and Bethsaida (Matt 11:20-21, Lk 10:13), he denounced them for what they did not do and had not done - “they did not repent.” Jesus also said that the men of Nineveh repented – past tense - at the preaching of Jonah (Matt 12:41, Lk 11:32). In Revelation, five references to God’s judgment on the unrepentant alluded to those who did not repent in the past (Rev 2:21, 9:20, 9:21, 16:9, 16:11).

Repentance in the future tense is nothing but futile conjecture, sentimental hogwash and wishful thinking. Once life is over, miracles, prayers and opportunities are lost and gone forever. They are irreversible, irretrievable, irreplaceable, irredeemable and irrelevant.

The play on tenses continues in the passage. The rich man’s use of the future tense was nullified; but note how the future tense should be correctly used (v 31): “If they do not listen to Moses and the Prophets, they WILL NOT BE convinced even if someone rises from the dead.” Abraham was as convinced of the rich relatives’ future unbelief as the rich man was of their future repentance after having a dead man preaching to the man’s relatives, except that the rich man had no basis for his belief. Abraham, on the other hand, supported his argument. If people did not believe Moses and the prophets, servants sent by God, why would they believe Lazarus, who was anything but a prophet? If the thousands of people in Korazin and Bethsaida were denounced by Jesus for not “repenting” despite seeing his miracles (Matt 11:20-21, Lk 10:13) – the same “repent” word the rich man used in verse 30, why would they bother now, believe suddenly and behave differently? Helmut Thielicke says aptly, “The torment of the dead is that they cannot warn the living.” Sadly, what is dramatic is not necessarily climatic.

I Howard Marshall says, “Miracles in themselves cannot melt stony hearts.” Miracles are powerful to see but not powerful to save. They are usually for cue and not for cure, conviction or conversion.

Conclusion: When people are dead and gone, they are in no position to bargain, beg, or blame. It’s been said that an atheist is all dressed up with nowhere to go. In the end, defenses such as “I do not know,” “No one told me” and “I am not convinced” are not excuse enough. Hell is not a myth, a theory or a doctrine, but a reality. Your concern should not be whether the rich or the poor are going there, but whether you are. Don’t doubt, procrastinate or hesitate anymore; the good life will fade but abundant life will not. Are you so focused on this life that you don’t see farther, look higher, or seek truth? Not to decide or choose is to decide and choose. When you are dead and gone, your believing spouse, parents, kids or friends won’t be able to save or see you. It’s been said, “When you can think of yesterday without regret, and of tomorrow without fear, you are on the road to success.” Is your life about style or substance, saving money or saving souls? Would you rather repent now or regret later, rather be safe than be sorry?

Discussion Questions (Contributed by Daniel Hung)
1. Why was the rich man in hell and the beggar in heaven? What have they done?
2. Do people go to hell simply because they have not been warned? (v28) What is the root cause for unwillingness to believe and repent? Is wealth a stumbling block?
3. What did Abraham imply when he said: ”If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.” (v31)

Reflection Question
1. The rich man said “I am in agony in this fire” (v 24) and referred to hell as “this place of torment” (v 28). Do you believe there is hell and what in your wildest imagination is hell like?