Before the death, burial, and resurrection of Jesus Christ, all of the departed souls of the dead (whether believer or unbeliever) resided in Sheol (Gen. 37:35, 44:31; Ps. 9:6). In the New Testament, the Greek noun adēs (Hades) was equivalent to the Hebrew noun šᵊ’ôl (Sheol) (Acts 2:27, 2:31; Psalm. 16:10).[1] God’s wrath was understood to be focused on the lowest parts of Sheol (Ps. 86:13). The Hebrew noun ‘ăḇadôn (Abaddon) is defined as a “place of destruction”[2] and was sometimes used by the Old Testament writers to describe Sheol’s lower parts (Job 26:6, 28:22, 31:12; Ps. 88:11; Prov. 15:11).
It should be noted that sometimes Sheol was described figuratively, like when David wrote, “The ropes of Sheol surrounded me” (2 Sam. 22:6). At 2 Samuel 22:1, David was literarily describing his escape from King Saul (2 Sam. 22:1). David figuratively described himself as escaping from the “ropes of Sheol,” meaning an untimely death (2 Sam. 22:6; Ps. 18:5).
At Luke 16:19-31, Jesus told the story of the “Rich Man and Lazarus,” which incorporated the Old Testament viewpoint of Sheol (a/k/a Hades). The key to interpreting the passage is noting the name of the story’s hero, Lazarus. The name “Lazarus” (lazaros) means “whom God helps”[3] (Luke 16:20). After the poor man Lazarus died, he was carried by angels to the arms of Abraham. As I will show later, the “arms of Abraham” were equivalent to Paradise before the resurrection of Jesus Christ. On the other hand, the rich man (after his death) was imprisoned in torments (Luke 16:23). “Torments” was equivalent to Abaddon, or the lower parts of Sheol.
The rich man was described as being below Lazarus and separated from Lazarus and Abraham (the archetypal man of faith) by a great chasm (Luke 16:26). Abraham told the rich man, “child, remember that during your life you received your good things, and likewise Lazarus bad things; but now he is being comforted here, and you are in agony” (Luke 16:25). Further, Abraham said, “And besides all this, between us and you a great chasm has been set, so that those who want to go over from here to you will not be able, nor will any people cross over from there to us” (Luke 16:26).
As mentioned earlier, sometimes the Old Testament writers described Sheol (a literal place) with figurative language. For example, David literarily described Sheol as having ropes to capture victims and bring about an untimely death. In a similar way, Jesus also used figurative language to describe Hades, a literal place. In the story, the rich man cried out to Abraham and said, “Father Abraham, have mercy on me and send Lazarus, so that he may dip the tip of his finger in water and cool off my tongue, for I am in agony in this flame” (Luke 16:24). This portion of the story, told by Jesus, signaled to the listener or reader of an obvious “break from reality.” If someone was in literal flames, a drop of water placed on one’s tongue would provide no relief. However, the listener or reader easily gets the message of Jesus. Abaddon is a place of God’s judgment or wrath. We should seek to avoid the lower parts of Sheol (a/k/a Hades).
Thereafter, the rich man requested that Abraham send Lazarus to warn his five brothers about the place of torments located in the depths of Hades. Abraham responded, “They have Moses and the prophets; let them hear them” (Luke 16:29). The rich man responded, “No, father Abraham, but if someone goes to them from the dead, they will repent!” (Luke 16:30). But Abraham responded, “If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead” (Luke 16:31). Of course, we know that Jesus had a close friend named Lazarus, the brother of Martha and Mary (John 11:1-44). As the reader might recall, Jesus wept regarding the death of Lazarus (John 11:35), and shortly thereafter, Jesus raised Lazarus from the dead.
It is not a coincidence that the hero of Jesus’s story shared the same name as Jesus’s good friend Lazarus. Further, Jesus’s borrowing of the name “Lazarus” does not mean that the story of the “Rich man and Lazarus” was a biography of Lazarus, Jesus’s good friend. However, it does tell us something about the character of “Lazarus” in the story told by Jesus. Additionally, it is important to note that after the resurrection of Lazarus, the Chief Priests and Pharisees conspired to kill Jesus and Lazarus. Many did believe because of the miracle of Lazarus’s resurrection, but others were hardened. Furthermore, it should be noted that the rich man was not given a name, but his identification as the “rich man” was also a very important element of the story. We cannot avoid the wrath of God in the lower parts of Hades by human assets, wealth, or earthly accomplishments. We can avoid the wrath of God in the lower parts of Hades only by God’s help (grace).
While hanging on the cross between two criminals, Jesus was insulted by one criminal, but the other criminal was humble and deferential to Jesus. The humble criminal said, “Jesus, remember me when You come into Your kingdom” (Luke 23:42). Then Jesus responded, “Truly I say to you, today you will be with Me in Paradise” (Luke 23:43). Jesus was speaking of His anticipated immediate trip to Hades, where he was going to spend a few days with Abraham and other Old Testament saints.
At Acts 2:14-47, the Apostle Peter gave a sermon on the Day of Pentecost. At that time, Peter reminded his audience that King David had prophesied that God was not going to abandon Jesus’s soul in Hades after Jesus’s death. Further, Jesus’s body was not going to decay in the grave. So after Jesus’s death on the cross, He traveled to Abraham’s side (Paradise) in Hades, but Jesus only spent a few brief days in Hades (Acts 2:31). Thereafter, Jesus ascended to Heaven, at the right hand of His Father (Acts 2:32-35). Additionally, we learn at Ephesians 4:8 that Jesus ascended to Heaven accompanied by “captives” (Old Testament saints) freed from Hades. Since the resurrection of Jesus Christ, the Bible authors have re-focused the believer’s attention on Paradise in Heaven, not Hades.
At 2 Corinthians 12:1-4, the Apostle Paul told his readers about his supernatural trip to the Third Heaven. Paul explained that he “was caught up into Paradise.” At 2 Corinthians 5:1-2, Paul taught that if we die and are separated from our earthly body, we have “a house not made by hands, eternal in the heavens.” Further, Paul wrote that “we groan, longing to be clothed with our dwelling from heaven” (2 Cor. 5:2), and astoundingly, Paul asserted that he had a longing to depart from this life and be with Christ in Heaven (Phil. 1:21-24). The Apostle Peter and John, the Elder likewise refocused our attention on Heaven as our new and immediate destination after we die (1 Pet. 1:3-4; John 14:1-3).
So, what about the dead unbeliever. In my opinion, he or she is still located in the lower parts of Hades (a/k/a Sheol) until the resurrection of all (John 5:28-29). Interestingly, at 1 Peter 4:4-6, the Apostle Peter made certain comments about the unbelieving pagans. He wrote:
In all this, they are surprised that you do not run with them in the same excesses of debauchery, and they slander you; but they will give an account to Him who is ready to judge the living and the dead. For the gospel has for this purpose been preached even to those who are dead, that though they are judged in the flesh as people, they may live in the spirit according to the will of God.
God’s wrath in the lower parts of Hades has a purpose. God has the power to subdue all things to Himself (Phil. 3:21). God is able to humble the arrogant (Job 40:11-12). As King Nebuchadnezzar testified, God “is able to humble those who walk in pride” (Dan. 4:37). As to those who reside in Sheol (a/k/a Hades), the Psalmist wrote, “Death will be their shepherd; and the upright will rule over them in the morning. And their form shall be for Sheol to consume” (Ps. 49:14). Finally, at Isaiah 45:23, we read: “I have sworn by Myself; the word has gone out from My mouth in righteousness and will not turn back, that to Me every knee will bow, every tongue will swear allegiance.” As I have written many times, the Endstate is every knee bowing and every mouth praising God (Isa. 45:23; Rom. 14:11; Phil. 2:10).
[1] “H7585 – šᵊ’ôl – Strong’s Hebrew Lexicon (nasb20).” Blue Letter Bible. Web. 13 Jan, 2024. <https://www.blueletterbible.org/lexicon/h7585/nasb20/wlc/0-1/>.; “G86 – adēs – Strong’s Greek Lexicon (nasb20).” Blue Letter Bible. Web. 13 Jan, 2024. <https://www.blueletterbible.org/lexicon/g86/nasb20/mgnt/0-1/>.
[2] “H11 – ‘ăḇadôn – Strong’s Hebrew Lexicon (nasb20).” Blue Letter Bible. Web. 13 Jan, 2024. <https://www.blueletterbible.org/lexicon/h11/nasb20/wlc/0-1/>.
[3] “G2976 – lazaros – Strong’s Greek Lexicon (nasb20).” Blue Letter Bible. Web. 15 Jan, 2024. <https://www.blueletterbible.org/lexicon/g2976/nasb20/mgnt/0-1/>.
