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In hell - The word here translated hell (“Hades”) means literally a dark, obscure place; the place where departed spirits go, but especially the place where “wicked” spirits go. See the Job 10:21-22 notes; Isaiah 14:9 note. The following circumstances are related of it in this parable:

1.It is “far off” from the abodes of the righteous. Lazarus was seen “afar off.”

2.It is a place of torment.

3.There is a great gulf fixed between that and heaven, Luke 16:26.

4.The suffering is great. It is represented by “torment” in a flame, Luke 16:24.

5.There will be no escape from it, Luke 16:26.

The word “hell” here means, therefore, that dark, obscure, and miserable place, far from heaven, where the wicked shall be punished forever.

He lifted up his eyes - A phrase in common use among the Hebrews, meaning “he looked,” Genesis 13:10; Genesis 18:2; Genesis 31:10; Deuteronomy 8:3; Luke 6:20.

Being in torment - The word “torment” means “pain, anguish” Matthew 4:24; particularly the pain inflicted by the ancients in order to induce people to make confession of their crimes. These “torments” or tortures were the keenest that they could inflict, such as the rack, or scourging, or burning; and the use of the word here denotes that the sufferings of the wicked can be represented only by the extremest forms of human suffering.

And seeth Abraham … - This was an aggravation of his misery. One of the first things that occurred in hell was to look up, and see the poor man that lay at his gate completely happy. What a contrast! Just now he was rolling in wealth, and the poor man was at his gate. He had no expectation of these sufferings: now they have come upon him, and Lazarus is happy and forever fixed in the paradise of God. It is more, perhaps, than we are authorized to infer, that the wicked will “see” those who are in paradise. That they will “know” that they are there is certain; but we are not to suppose that they will be so near together as to be seen, or as to make conversation possible. These circumstances mean that there will be “a separation,” and that the wicked in hell will be conscious that the righteous, though on earth they were poor or despised, will be in heaven. Heaven and hell will be far from each other, and it will be no small part of the misery of the one that it is far and forever removed from the other.

This chapter is based on Luke 16:19-31.

In the parable of the rich man and Lazarus, Christ shows that in this life men decide their eternal destiny. During probationary time the grace of God is offered to every soul. But if men waste their opportunities in self-pleasing, they cut themselves off from everlasting life. No afterprobation will be granted them. By their own choice they have fixed an impassable gulf between them and their God. COL 260.1

If men fail to render to God that which He has lent them to use to His glory, and thus rob Him, they will make an entire failure. He has lent them means which they can improve upon by losing no opportunity to do good, and thus they may be constantly laying up treasure in heaven. But if, like the man who had one talent, they hide it, fearing that God will get that which their talent gains, they will not only lose the increase which will finally be awarded the faithful steward, but also the principal which God gave them to work upon. Because they have robbed God, they will not have laid up treasure in heaven, and they lose their earthly treasure also. They have no habitation on earth, and no Friend in heaven to receive them into the everlasting habitation of the righteous. 1T 539.1

Christ declares: “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon”—cannot serve God and your riches, too. “The Pharisees also, who were covetous, heard all these things: and they derided Him.” Mark the words of Christ to them: “Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men [which is riches acquired by oppression, by deception, by overreaching, by fraud, or in any other dishonest manner] is abomination in the sight of God.” Then Christ presents the two characters, the rich man who was clothed with purple and fine linen, and who fared sumptuously every day, and Lazarus, who was in abject poverty and loathsome to the sight, and who begged the few crumbs which the rich man despised. Our Saviour shows His estimate of the two. Although Lazarus was in so deplorable and mean a condition, he had true faith, true moral worth, which God saw, and which He considered of so great value that He took this poor, despised sufferer and placed him in the most exalted position, while the honored and ease-loving man of wealth was thrust out from the presence of God and plunged into misery and woe unutterable. God did not value the riches of this wealthy man, because he had not true moral worth. His character was worthless. His riches did not recommend him to God nor have any influence to secure His favor. 1T 539.2

By this parable Christ would teach His disciples not to judge or value men by their wealth or by the honors which they received of others. Such was the course pursued by the Pharisees, who, while possessing both riches and worldly honor, were valueless in the sight of God and, more than this, were despised and rejected of Him, cast out from His sight as disgusting to Him because there was no moral worth or soundness in them. They were corrupt, sinful, and abominable in His sight. The poor man, despised by his fellow mortals and disgusting to their sight, was valuable in the sight of God because he possessed moral soundness and worth, thus qualifying him to be introduced into the society of refined, holy angels and to be an heir of God and a joint heir with Christ. 1T 540.1

The condition of poor Lazarus feeding upon the crumbs from the rich man's table is preferable to that of these professors. If they possessed genuine faith, instead of increasing their treasures upon the earth they would be selling off, freeing themselves from the cumbersome things of earth and transferring their treasure before them to heaven. Then their interest and hearts will be there, for the heart of man will be where his greatest treasure is. Most of those who profess to believe the truth testify that that which they value the most is in this world. For this they have care, wearing anxiety, and labor. To preserve and add to their treasure is the study of their lives. They have transferred so little to heaven, have taken so little stock in the heavenly treasure, that their minds are not specially attracted to that better country. They have taken large stock in the enterprises of this earth, and these investments, like the magnet, draw down their minds from the heavenly and imperishable to the earthly and corruptible. “Where your treasure is, there will your heart be also.” 2T 197.1

Selfishness girds many about as with iron bands. It is “my farm,” “my goods,” “my trade,” “my merchandise.” Even the claims of common humanity are disregarded by them. Men and women professing to be waiting and loving the appearing of their Lord are shut up to self. The noble, the godlike, they have parted with. The love of the world, the lust of the flesh, the lust of the eyes, the pride of life, have so fastened upon them that they are blinded. They are corrupted by the world and discern it not. They talk of love to God, but their fruits show not the love they express. They rob Him in tithes and offerings, and the withering curse of God is upon them. The truth has been illuminating their pathway on every side. God has wrought wonderfully in the salvation of souls in their own households, but where are their offerings, presented to Him in grateful thanks for all His tokens of mercy to them? Many of them are as unthankful as the brute creation. The sacrifice for man was infinite, beyond the comprehension of the strongest intellect, yet men who claim to be partakers of these heavenly benefits, which were brought to them at so great a cost, are too thoroughly selfish to make any real sacrifice for God. Their minds are upon the world, the world, the world. In the forty-ninth psalm we read: “They that trust in their wealth, and boast themselves in the multitude of their riches; none of them can by any means redeem his brother, nor give to God a ransom for him (for the redemption of their soul is precious, and it ceaseth forever).” If all would bear in mind, and could in a small degree appreciate, the immense sacrifice made by Christ, they would feel rebuked for their fearfulness and their supreme selfishness. “Our God shall come, and shall not keep silence: a fire shall devour before Him, and it shall be very tempestuous round about Him. He shall call to the heavens from above, and to the earth, that He may judge His people. Gather My saints together unto Me; those that have made a covenant with Me by sacrifice.” Because of selfishness and love of the world, God is forgotten, and many have barrenness of soul, and cry: “My leanness, my leanness.” The Lord has lent means to His people to prove them, to test the depth of their professed love for Him. Some would let go of Him and give up their heavenly treasure rather than to decrease their earthly possessions and make a covenant with Him by sacrifice. He calls for them to sacrifice; but the love of the world closes their ears, and they will not hear. 2T 197.2

I looked to see who of those who professed to be looking for Christ's coming possessed a willingness to sacrifice offerings to God of their abundance. I could see a few humble poor ones who, like the poor widow, were stinting themselves and casting in their mite. Every such offering is accounted of God as precious treasure. But those who are acquiring means, and adding to their possessions, are far behind. They do comparatively nothing to what they might. They are withholding, and robbing God, for they are fearful they shall come to want. They dare not trust God. This is one of the reasons that, as a people, we are so sickly and so many are falling into their graves. The covetous are among us. Lovers of the world, also those who have stinted the laborer in his hire, are among us. Men who had none of this world, who were poor and dependent on their labor, have been dealt with closely and unjustly. The lover of the world, with a hard face and harder heart, has grudgingly paid over the small sum earned by hard toil. Just so they are dealing with their Master, whose servants they profess to be. Just in this grudging manner do they put into the treasury of God. The man in the parable had not where to bestow his goods, and the Lord cut short his unprofitable life. So will He deal with many. How difficult, in this corrupt age, to keep from growing worldly and selfish. How easy to become ungrateful to the Giver of all our mercies. Great watchfulness is needed, and much prayer, to keep the soul with all diligence. “Take ye heed, watch and pray: for ye know not when the time is.” 2T 198.1

Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? James 2:5. TDG 183.1

In the parable of the rich man and Lazarus, the great Teacher rolls back the curtain, showing that God is the foundation of all faith, all goodness, all mercy.—Manuscript 81, June 23, 1898, “The Rich Man and Lazarus.” TDG 183.2