So John 3:16 and all the promises Jesus made to us for eternal salvation are just parables? You've been duped! Luke 16 is clearly LITERAL with literal Biblical people.
John 3:16 is part of a private conversation with one man, Nicodemus, who came to see Jesus at night so that nobody would notice (John 3:2). Nicodemus was a member of the Sanhedrin, so his coming by night is to avoid the hostility of his colleagues: the Sanhedrin was opposed to Jesus. So Jesus wasn't speaking to him in parables.
Jesus didn't speak to the crowds exclusively in parable, but it was mainly in parables. The 'Rich Man and Lazarus' is a parable at the end of a list of parables in Luke chapters 15 - 16. There is nothing but 4 parables in a row, then the Pharisees who were listening scoffed at Jesus, so he spoke to them (Luke 16:15-18) and then he told a parable aimed at the Pharisees. The parable starts, Luke 16:19-20 (WEB):
(19) “Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day.
(20) A certain beggar, named Lazarus, was taken to his gate, full of sores,
"A certain rich man" and "a certain beggar" are not literal Bibical people, but a typical way of describing people in a parable. The beggar is given a name, because it has a relevant meaning. Lazarus means "whom God helps".
I'll include an article about this parable that I downloaded from the Internet about 22 years ago (but it doesn't appear to be available anymore). I'll have to split it over several posts.
The Rich Man and Lazarus
Luke 16:19-31
It is evident from the whole setting of this passage that it is a parable.
Otherwise the logical lesson to be drawn from it is that unless we are poor
beggars, full of sores, we will never enter eternal bliss; and that future
torment will be our portion if we happen to wear fine linen and purple and fare
sumptuously every day. And, if taken literally, those who are poor are taken,
not to heaven, but to Abraham's bosom. However, the context of this passage
shows that Christ in this parable was teaching a great dispensational truth,
namely, the change of favor from the Mosaic Law Covenant to the Covenant of
faith. (Luke 16:16-18; Galatians 3:6-29) If you read carefully the 32nd
chapter of Deuteronomy, you will see that Jesus was merely repeating in vivid
pictorial language what Moses had already said. See particularly verses 20 to
29; and also Paul's quotation of the 21st verse in Romans 10:19, where he shows
that Moses' prophecy referred to the overthrow of Israel consequent upon Jesus'
rejection of that nation.
Jesus was evidently drawing upon something that was in the real world, the
apostate Jewish belief which blended the Grecian philosophies into the Bible.
The Jewish leaders knew of these beliefs and it was the Jewish leaders that he
was addressing. He used their own beliefs, not to condone their apostate
beliefs, but to illustrate the change he had just spoken of: "The law and the
prophets were until John." -- Luke 16:16.
Some other reasons that this story should be viewed as a parable:
To think that Jesus was supporting the idea of eternal roasting after death by
use of this parable is contrary to God's justice, for justice demanded the
forfeiture of man's life for sin (Genesis 2:17), for "the wages of sin is
death" (Romans 6:23), and of God it is said (Psalm 145:20): "all the wicked
will he destroy." Therefore, it would be an infraction of God's justice for him
to preserve the wicked and eternally torture them.
Additionally, such a conclusion violates God's wisdom, for wisdom devises plans
which useful ends are attained. There is surely no useful purpose in keeping
the rich man eternally in a place of torture.
Of course, the parable says nothing about Lazarus remaining in hades for
eternity, but as Revelation 20:13 shows, all in hades will be brought back for
the judgment day, and then hades will be destroyed in the lake of fire. --
Revelation 20:14; See also Hosea 13:14.
If the Rich Man were in literal flames in hades, this could contradict the
entire testimony of the rest of the Bible, which shows that sheol/hades is
nothingness, oblivion, silence, destruction. -- Ecclesiastes 9:10; Psalms 6:5;
115:17; Psalms 146:3-4; Isaiah 38:18; 63:16; Job 14:21; etc..
(Psalms 146:4) His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.
It would contradict God's stated purpose to bless mankind. -- Genesis 12:1-3.
It would contradict the ransom, which is clearly taught, for example, in 1
Corinthians 15:3,21,22, Hebrews 2:9; 1 Timothy 2:6, which scriptures teach that
Christ died (not suffered eternal torment) for our sins according to the
Hebrew scriptures. The prophecy of Isaiah 53:4-12 shows that our Lord would
bear our penalty (which is death -- Genesis 2:17; Romans 6:23 -- not eternal
torment), pouring out his soul to death. The effect of this ransom is to be the
salvation of all men, not the eternal torture of the vast majority (1 Timothy
4:10; 1 John 2:2).
The rich man of the parable represented the proud and self-righteous of the
Jewish nation in our Savior's time, seeking righteousness by means of the Law
Covenant. (Galatians 2:21; Philippians 3:9; Romans 9:31-32) The Pharisees seem
to be particularly represented by the Rich Man. (Luke 16:14-15) The scribes
and Pharisees sat in Moses seat' (Matthew 23:2) as the religious leaders and
representatives in Israel. (Matthew 23:5-7) The Rich Man's clothing of purple
and fine linen represented the honors and privileges accorded to the scribes
and Pharisees. (Matthew 23:5-7) The fine linen represented the
self-righteousness of the scribes and Pharisees, which they claimed by the Law.
(John 9:40-41) The purple clothing represented royalty -- not only was purple
the royal color in our Savior's day, but we still speak of royal purple.
(Judges 8:26; John 19:2-3; Mark 15:17-18) The scribes and Pharisees were
sitting in Moses' seat, therefore they had the purple in the sense that to it
belonged the honor of being the typical Kingdom of God, and the promises
respecting the future dominion of God as the Kingdom of God. The abundance of
food upon the Rich Man's table represented the abundance of divine promises and
blessings and instructions given to the scribes and Pharisees. (Romans 9:4-5)
It was this table of divine favors that the apostle referred to saying: "What
advantage does the Jew have? Much in every way, chiefly because to them were
committed the oracles of God." (Romans 3:1-3) This was the table respecting
which the prophet and the apostle spoke concerning Israel: "Let their table
become a trap and a snare to them." (Romans 11:9) In other words, the very
bounties and blessings of God's revelations or oracles tended to make them not
humble, but proud, and ultimately assisted in their stumbling and rejection of
the Savior due to their insistence of their righteousness by works of the Law.
-- Romans 9:30-32.
The scribes and Pharisees would not so much as eat with any they considered as
sinners. (Matthew 9:11) They viewed Jewish sinners the same as if they were
Gentiles, without law. Those who accepted the Messiah's teachings were of this
lowly Jewish class. Matthew, one of his apostles, was a tax collector, others
were common fishermen. (Matthew 10:3; Mark 1:16-19) None of them were
recognized by the religious aristocracy of the time. They were looked down
upon, declared not to be heirs with the holy Pharisees and educated Scribes and
Doctors of the Law. The Pharisees even determined that Jesus himself was not
only a friend of publicans and sinners but an injurious person who must not be
allowed to live. (Matthew 12:14) From the Jewish leaders' standpoint Jesus and
his followers were all outside the gates, excluded from the special privileges
and blessings of God through the "righteousness" Law. These lowly Jewish
followers of Jesus were the first of the Lazarus class.
The Lazarus class also later included those Gentiles of humble heart who
accepted Jesus, thus becoming Jews inwardly and participants in the Abrahamic
promises. (Colossians 3:11; Galatians 3:28-29; Romans 2:28-29; 10:12) As an
illustration of how these fed on the crumbs that fell from the Rich Man's table
let us remember Jesus' words to the Syrophenician woman, a Gentile who came to
him entreating for the healing of her daughter. Our Master, to illustrate the
relative position of the Jews and Gentiles from God's standpoint, said to her:
"It is not proper to take the children's bread and give it to the dogs."
(Matthew 15:26) In other words, Jesus was saying: It would not be proper for me
to devote my time and energies to the blessing of yourself and daughter, who
are Gentiles, because the Jewish nation is by covenant in the favored place
with God. Any special blessings and favors that God has to give must be given
to them first of all. Non-Jews are not to expect to get the favors I was sent
to give to Israel.' We remember his words to the disciples also: "Do not go
into the way of the Gentiles, for I am not sent but to the lost sheep of the
house of Israel." Matthew 15:24