user8157: In AN 4.123, it is reported the Buddha taught monks if a person clings to the heaven of jhana they will end up in hell, as follows: 

Monks, there are these four types of individuals to be found existing in the world. Which four?
There is the case where an individual, withdrawn from sensuality, withdrawn from unskillful qualities, enters & remains in the first
  jhana: rapture & pleasure born from withdrawal, accompanied by
  directed thought & evaluation. He savors that, longs for that, finds
  satisfaction through that. Staying there — fixed on that, dwelling
  there often, not falling away from that — then when he dies he
  reappears in conjunction with the devas of Brahma's retinue. The devas
  of Brahma's retinue, monks, have a life-span of an eon. A
  run-of-the-mill person having stayed there, having used up all the
  life-span of those devas, goes to hell, to the animal womb, to the
  state of the hungry shades.


In comparison, in many suttas addressed to laypeople, the Buddha taught if they do good kamma, they will appear in a happy state or in heaven, as follows: 

The Blessed One asked them, "Householders, is there any teacher agreeable to you, in whom you have found grounded conviction?"
With regard to this, an observant person considers thus: 'If there is the other world, then this venerable person — on the breakup of the
  body, after death — will reappear in a good destination, a heavenly
  world. Even if we didn't speak of the other world, and there weren't
  the true statement of those venerable contemplatives & brahmans, this
  venerable person is still praised in the here-&-now by the observant
  as a person of good habits & right view: one who holds to a doctrine
  of existence.' If there really is a other world, then this venerable
  person has made a good throw twice, in that he is praised by the
  observant here-&-now; and in that — with the breakup of the body,
  after death — he will reappear in a good destination, a heavenly
  world. Thus this safe-bet teaching, when well grasped & adopted by
  him, covers both sides, and leaves behind the possibility of the
  unskillful. MN 60

The ascetics and brahmans thus ministered to as the Zenith by a householder show their compassion towards him in six ways:
(i) they restrain him from evil, (ii) they persuade him to do good,
  (iii) they love him with a kind heart, (iv) they make him hear what he
  has not heard, (v) they clarify what he has already heard, (vi) they
  point out the path to a heavenly state.
DN 31


Are there any suttas where it is taught to householder laypeople that after their time in heaven expires they will be reborn in hell? 

user-1: Seldom he taught the transcendent path and the backward to householder. Seldom he taught sunnata to householder. Why? Because the untrained mind would not understand and not protected by firm Silas and precepts "Yogies" dwelling in "housholder-equanimity" would cause them all the reasons to fall into hell, after their "equanimity" journey, gross transgressions, totally unaware, one self totally overestimated.
They would easily, which a notion of "there is no I" tend to pernicious false beliefs which causes them to fall to hell.

The so-called 'evil views with fixed destiny' (niyata-micchāditthi) constituting the last of the 10 unwholesome courses of action (kammapatha), are the following three:

(1) the fatalistic 'view of the uncaused ness' of existence (ahetukaditthi),

(2) the view of the inefficacy of action' (akiriyaditthi),

(3) nihilism (natthikaditthi).



(Of course many do not see that they just put the lable of Buddha Dhamma around gross wrong view.)
This is actuallynothing seldom. We find that much under modern Zen-follower, Bodhisatva strivers and in many other secualar approaches where householder are trained in "householder"-equanimity, meditation, but their basic right view and virtue not firm.
Where as the Uposatha of the "cowboys" still has an opening to the path, even if it is mostly just for mundane merits done, the Uposatha of the Jains cuts one easy of the path and closes all access.
Not to speak about the effects on many, when teaching but denying mundane right view, saying somehow "thats kindergarden"-Dhamma.

By ChrisW in regard of the question: If there isn't such a sutta, how could someone prove that in an answer? Where did you get the idea (or knowledge) that there isn't such a sutta: did you discover that yourself, or did someone tell you?

If you try to motivate a child to go to school and learn, become a doctor or what ever, would one start to teach it that doctors also dy?
If one has learned the skill of a doctor, whould it be good to tell him, that he still will go to dy?
The "problem" here is actually that many teaching and training "a doctor will not dy".
What do you think that you and many are? In which possible problematic situation of doubt and desire, yet full of knowledge, all around?
Stick simply to the Basics, all that you have learned and gained by means that are not in line of the Dhamma-Vinaya will not help, but be actually enemies. Why? Because it was not given, is not in line of the economy of the Noble Ones.
Devaduta Sutta: The Deva Messengers
People don't understand when it is sayed that association with fools lead to much suffering. Like the bandits encourage each other "don't be fool, they will not catch us. Why suffer and work".

"This is a man, your majesty, with no respect for mother, no respect for father [1], no reverence for contemplatives, no reverence for brahmans, no honor for the leaders of his clan. (e.g. wrong view) Let your majesty decree his punishment."

Dhammadhatu's concern in a discussion under his question:

My impression is it a common view in contemporary Buddhism that seeking heaven is ultimately vain because it is temporary. However, I have never read such a view taught to lay people in the suttas therefore by asking this question I hope to clarify the matter. It is a genuine question. Regards.

This Sutta might be useful for understanding: Gilana Sutta: Ill and This was said by the Blessed One, said by the Arahant, so I have heard:
A Gradual Training
Today there are many householder and also monastics, making materialist a favor running around on Dhamma-places, in forums... and dispraise the doing of merits and come up with wired "no-rebirth" and "no-doer no deed" approaches. With their "householder-equanimity" (see here) they fall from this heaven and that is why the normally tolerant Buddha was very resolved in rebuking their approches, because it is for the suffering of many.
And why do this "Devas" fall into hell later on? Because they teach to be unvirtouse, even to kill not seeing the impureness in their ways, having not understood the basics, yet believing that they are beyond...
[Note: This is a gift of Dhamma and not meant for commercial purpose or other wordily gains.]

user8044: In the Ariyapariyesana Sutta - MN.26 - (The Noble Search) The Buddha told the monks of the two quests in the world - the noble and the ignoble. He described how he, too, before his Enlightenment, had followed the quest, apprenticing himself with teachers such as Alava Kalama and Uddaka Ramaputta, and how, on discovering that they could not give him what he sought, he went to Uruvela and there found the consummate peace of Nibbana.
Even those who are on ignoble quests can go to heavens of the sensual kind or even to higher Brahma realms. But as the OP reminds us, in AN 4.123, the Buddha says that even they will end up in hell. That is why Bhikkhu Abhibhu advised the Brahmas that one who makes haste attains the deathless status; One who negligent is like already dead.
In the Arunavati Sutta - SN-6.14  the bhikkhu Abhibhu agreeing with the Blessed One Siki, told the Brahmas that if they are not heedful, they will end up in hell. He said thus:

"Get started! Leave behind evil, be yoked to the dispensation of Enlightened Ones.
Destroy the array of Death, as an elephant would destroy a hut of reeds.
If you live, diligently in this dispensation,
You dispel birth and death and end unpleasantness."

In reading the Suttas in the Anamatagga-samyutta — The unimaginable beginnings of samsara  - We get to understand that beings in most realms do not have the capacity to change their destiny; they just pay off their past kamma, whether good kamma in deva or brahma realms or bad kamma in the human and lower realms (apayas) if they are not firmly established in the Noble Eightfold Path. In the Suttas we find the term “Naraka”. Naraka is a term in Buddhist cosmology usually referred to in English as "hell" (or "hell realm") After his or her kamma is used up, he or she will be reborn in one of the lower worlds as the result of kamma that had been used up. The Suttas in the Anamatagga-samyutta are:
SN 15.3: Assu Sutta — Tears
"Which is greater, the tears you have shed while transmigrating and wandering this long, long time... or the water in the four great oceans?"
SN 15.9: Danda Sutta — The Stick
We bounce from one birth to the next, as a thrown stick bounces along the ground.
SN 15.11: Duggata Sutta — Fallen on Hard Times
When you encounter an unfortunate person, remember: you've been there, too.
SN 15.12: Sukhita Sutta — Happy
When you encounter a fortunate person, remember: you've been there, too.
SN 15.13: Timsa Sutta — Thirty
Which is greater, the blood you have shed in your long journey in samsara, or the water in the four great oceans?
SN 15.14-19: Mata Sutta — Mother
It's hard to meet someone who has not been, at some time in the distant past, your mother, father, son, daughter, sister, or brother.
The Mata Sutta shows that in this endless samsara, there has been nobody who has not been one of our loved ones. We have been in both the heavenly worlds and the lower planes of existence in the past. Compared to our existence in this present world, the life in the Heavens will feel like an eternity. But there is no guaranty, as that too can come crashing down if ever one of its inhabitants have a defiled mind.
In the Brahmajāla Sutta – DN.1: The All-embracing Net of Views Buddha tells us of different kinds of heaven, and the pitfalls that one could face:…

45…. "There are, bhikkhus, certain gods called 'corrupted by play.' These gods spend an excessive time indulging in the delights of laughter and play. As a consequence, they become forgetful and, when they become forgetful, they pass away from that plane.
47…. "There are, bhikkhus, certain gods called 'corrupted by mind.' These gods contemplate one another with excessive envy. As a consequence, their minds becomes corrupted by anger towards one another. When their minds are corrupted by anger, their bodies and minds become exhausted and consequently, they pass away from that plane.

"There are, bhikkhus, certain gods called 'non-percipient beings.' When perception arises in them, those gods pass away from that plane. Now, bhikkhus, this comes to pass, that a certain being, after passing away from that plane, takes rebirth in this world.


In the Maha Kammavibhanga Sutta - MN-136: The Greater Analysis of Action  Buddha shows how even a celestial being create kamma, and some of which may influence the last moment when kamma is made before death, which in turn is the basis for the next life.
Buddha’s advice to you and I, is equally true to those in heaven. For example in Maha-parinibbana Sutta: Last Days of the Buddha –DN.16 Buddha states that… of that which is born, come into being, is compounded and subject to decay.  In Buddhism, ‘jara-marana’ is associated with the inevitable decay. "Decay is inherent in all component things.
Thus, it begs the question as to what’s the answer is. For this we must understand the true nature of “mind-made pleasures”, and their Ädeenava (serious consequences). A Buddha comes to the world to reveal the true nature of the world, to show the Ädeenava aspect, or in other words: anicca, dukkha, anatta. This insight helps one to see the Nissarana of all things, meaning willingly giving up (or relinquish) assada by comprehending their serious outcomes (adeenava). This leads to achieving a peace of mind, cooling down, and ultimately to Nibbana.
As I understand now, the OP specifically asks for:
Are there any suttas where it is taught to householder laypeople that after their time in heaven expires they will be reborn in hell?
There is one Sutta that was told to the lay people of this earth specifically. If one is to follow the conditions of the Conditions of Worldly Progress that will ensure happiness in this very life, and a rebirth in the heavens, but would NOT help one to escape from Hell. If the Conditions of Spiritual Progress is met, then it is a sure ticket for escape from ALL suffering, which is what we, lay Sangha – the Upasaka & Upasika – wish for all householder laypeople when we do the Ariya Metta Bhavana.
This one sutta is Dighajanu (Vyagghapajja) Sutta: Conditions of Welfare – AN-8.54. In the Ariya metta bhavana, we, the Lay Sangha, wish anyone and everyone to be free from ALL suffering and it is formulated as such:
“May myself and all living beings attain the Sotapanna stage and be free from suffering in the lower realms forever”
“May myself and all living beings attain the Sakadagami stage and be healthy forever”.
“May myself and all living beings attain the Anagami stage and be content (attain peaceful happiness)  forever”.
“May myself and all living beings attain the Arahant stage and be free from all suffering and attain the full Nibbanic bliss”.
All four Brahma vihara (metta, karuna, mudita, upekkha) are cultivated with this bhavana.

8157: <p>In <a href="http://www.accesstoinsight.org/tipitaka/an/an04/an04.123.than.html" rel="noreferrer">AN 4.123</a>, it is reported the Buddha taught monks if a person clings to the heaven of jhana they will end up in hell, as follows: </p>

<blockquote>
  <p><em>Monks, there are these four types of individuals to be found existing in the world. Which four?</em></p>
  
  <p><em>There is the case where an individual, withdrawn from sensuality, withdrawn from unskillful qualities, enters &amp; remains in the first
  jhana: rapture &amp; pleasure born from withdrawal, accompanied by
  directed thought &amp; evaluation. He savors that, longs for that, finds
  satisfaction through that. Staying there — fixed on that, dwelling
  there often, not falling away from that — then when he dies he
  reappears in conjunction with the devas of Brahma's retinue. The devas
  of Brahma's retinue, monks, have a life-span of an eon. A
  run-of-the-mill person having stayed there, having used up all the
  life-span of those devas, goes to hell, to the animal womb, to the
  state of the hungry shades.</em></p>
</blockquote>

<hr>

<p>In comparison, in many suttas addressed to laypeople, the Buddha taught if they do good kamma, they will appear in a happy state or in heaven, as follows: </p>

<blockquote>
  <p><em>The Blessed One asked them, "Householders, is there any teacher agreeable to you, in whom you have found grounded conviction?"</em></p>
  
  <p><em>With regard to this, an observant person considers thus: 'If there is the other world, then this venerable person — on the breakup of the
  body, after death — will reappear in a good destination, a heavenly
  world. Even if we didn't speak of the other world, and there weren't
  the true statement of those venerable contemplatives &amp; brahmans, this
  venerable person is still praised in the here-&amp;-now by the observant
  as a person of good habits &amp; right view: one who holds to a doctrine
  of existence.' If there really is a other world, then this venerable
  person has made a good throw twice, in that he is praised by the
  observant here-&amp;-now; and in that — with the breakup of the body,
  after death — he will reappear in a good destination, a heavenly
  world. Thus this safe-bet teaching, when well grasped &amp; adopted by
  him, covers both sides, and leaves behind the possibility of the
  unskillful. MN 60</em></p>
  
  <hr>
  
  <p><em>The ascetics and brahmans thus ministered to as the Zenith by a householder show their compassion towards him in six ways:</em></p>
  
  <p><em>(i) they restrain him from evil, (ii) they persuade him to do good,
  (iii) they love him with a kind heart, (iv) they make him hear what he
  has not heard, (v) they clarify what he has already heard, (vi) they
  point out the <strong>path to a heavenly state</strong>.</em></p>
  
  <p><em>DN 31</em></p>
  
  <hr>
</blockquote>

<p>Are there any suttas where it is taught to householder laypeople that after their time in heaven expires they will be reborn in hell? </p>
 -1: <p>Seldom he taught the transcendent path and the backward to householder. Seldom he taught sunnata to householder. Why? Because the untrained mind would not understand and not protected by firm Silas and precepts &quot;Yogies&quot; dwelling in &quot;housholder-equanimity&quot; would cause them all the reasons to fall into hell, after their &quot;equanimity&quot; journey, gross transgressions, totally unaware, one self totally overestimated.</p>
<p>They would easily, which a notion of &quot;there is no I&quot; tend to <a href="http://sangham.net/index.php/topic,2118.msg9372.html#msg9372" rel="nofollow noreferrer">pernicious false beliefs</a> which causes them to fall to hell.</p>
<blockquote>
<p>The so-called 'evil views with fixed destiny' (niyata-micchāditthi) constituting the last of the 10 unwholesome courses of action (kammapatha), are the following three:</p>
<ul>
<li><p>(1) the fatalistic 'view of the uncaused ness' of existence (ahetukaditthi),</p>
</li>
<li><p>(2) the view of the inefficacy of action' (akiriyaditthi),</p>
</li>
<li><p>(3) nihilism (natthikaditthi).</p>
</li>
</ul>
</blockquote>
<p>(Of course many do not see that they just put the lable of Buddha Dhamma around gross wrong view.)</p>
<p>This is actuallynothing seldom. We find that much under modern Zen-follower, Bodhisatva strivers and in many other secualar approaches where householder are trained in &quot;householder&quot;-equanimity, meditation, but their basic right view and virtue not firm.</p>
<p>Where as the Uposatha of the &quot;cowboys&quot; still has an opening to the path, even if it is mostly just for mundane merits done, the Uposatha of the Jains cuts one easy of the path and closes all access.</p>
<p>Not to speak about the effects on many, when teaching but denying mundane right view, saying somehow &quot;thats kindergarden&quot;-Dhamma.</p>
<blockquote>
<p>By ChrisW in regard of the question: If there isn't such a sutta, how could someone prove that in an answer? Where did you get the idea (or knowledge) that there isn't such a sutta: did you discover that yourself, or did someone tell you?</p>
</blockquote>
<p>If you try to motivate a child to go to school and learn, become a doctor or what ever, would one start to teach it that doctors also dy?</p>
<p>If one has learned the skill of a doctor, whould it be good to tell him, that he still will go to dy?</p>
<p>The &quot;problem&quot; here is actually that many teaching and training &quot;a doctor will not dy&quot;.</p>
<p>What do you think that you and many are? In which possible problematic situation of doubt and desire, yet full of knowledge, all around?</p>
<p>Stick simply to the Basics, all that you have learned and gained by means that are not in line of the Dhamma-Vinaya will not help, but be actually enemies. Why? Because it was not given, is not in line of the economy of the Noble Ones.</p>
<p><a href="http://www.accesstoinsight.eu/tipitaka/mn/mn.130.than_en.html" rel="nofollow noreferrer">Devaduta Sutta: The Deva Messengers</a></p>
<p>People don't understand when it is sayed that association with fools lead to much suffering. Like the bandits encourage each other &quot;don't be fool, they will not catch us. Why suffer and work&quot;.</p>
<blockquote>
<p>&quot;This is a man, your majesty, with no respect for mother, no respect for father [1], no reverence for contemplatives, no reverence for brahmans, no honor for the leaders of his clan. (e.g. <a href="http://zugangzureinsicht.org/html/tipitaka/an/an10/an10.176.than_en.html#mind" rel="nofollow noreferrer">wrong view</a>) Let your majesty decree his punishment.&quot;</p>
</blockquote>
<p>Dhammadhatu's concern in a discussion under his question:</p>
<blockquote>
<p>My impression is it a common view in contemporary Buddhism that seeking heaven is ultimately vain because it is temporary. However, I have never read such a view taught to lay people in the suttas therefore by asking this question I hope to clarify the matter. It is a genuine question. Regards.</p>
</blockquote>
<p>This Sutta might be useful for understanding: <a href="http://zugangzureinsicht.org/html/tipitaka/sn/sn55/sn55.054.than_en.html" rel="nofollow noreferrer">Gilana Sutta: Ill</a> and <a href="http://www.zugangzureinsicht.org/html/tipitaka/kn/iti/iti.3.050-099.than_en.html#iti-083" rel="nofollow noreferrer">This was said by the Blessed One, said by the Arahant, so I have heard:</a></p>
<p><strong><a href="http://zugangzureinsicht.org/html/ptf/dhamma/index_en.html" rel="nofollow noreferrer">A Gradual Training</a></strong></p>
<p>Today there are many householder and also monastics, making materialist a favor running around on Dhamma-places, in forums... and dispraise the doing of merits and come up with wired &quot;no-rebirth&quot; and &quot;no-doer no deed&quot; approaches. With their &quot;householder-equanimity&quot; (see <a href="http://zugangzureinsicht.org/html/tipitaka/mn/mn.137.than_en.html" rel="nofollow noreferrer">here</a>) they fall from this heaven and that is why the normally tolerant Buddha was very resolved in rebuking their approches, because it is for the suffering of many.</p>
<p>And why do this &quot;Devas&quot; fall into hell later on? Because they <a href="https://buddhism.stackexchange.com/a/23051/12162">teach to be unvirtouse</a>, even to kill not seeing the impureness in their ways, having not understood the basics, yet believing that they are beyond...</p>
<p><em>[Note: This is a gift of Dhamma and not meant for commercial purpose or other wordily gains.]</em></p>
 8044: <p>In the <a href="https://www.wisdomlib.org/definition/ariyapariyesana-sutta" rel="nofollow noreferrer">Ariyapariyesana Sutta - MN.26 - (The Noble Search)</a> The Buddha told the monks of the two quests in the world - the noble and the ignoble. He described how he, too, before his Enlightenment, had followed the quest, apprenticing himself with teachers such as Alava Kalama and Uddaka Ramaputta, and how, on discovering that they could not give him what he sought, he went to Uruvela and there found the consummate peace of Nibbana.</p>
<p>Even those who are on ignoble quests can go to heavens of the sensual kind or even to higher Brahma realms. But as the OP reminds us, in AN 4.123, the Buddha says that even they will end up in hell. That is why Bhikkhu Abhibhu advised the Brahmas that one who makes haste attains the deathless status; One who negligent is like already dead.</p>
<p>In the <a href="http://tipitaka.wikia.com/wiki/Arunavati_Sutta" rel="nofollow noreferrer">Arunavati Sutta - SN-6.14</a>  the bhikkhu Abhibhu agreeing with the Blessed One Siki, told the Brahmas that if they are not heedful, they will end up in hell. He said thus:</p>
<blockquote>
<p>&quot;Get started! Leave behind evil, be yoked to the dispensation of Enlightened Ones.
Destroy the array of Death, as an elephant would destroy a hut of reeds.
If you live, diligently in this dispensation,
You dispel birth and death and end unpleasantness.&quot;</p>
</blockquote>
<p>In reading the Suttas in the Anamatagga-samyutta — The unimaginable beginnings of samsara  - We get to understand that beings in most realms do not have the capacity to change their destiny; they just pay off their past kamma, whether good kamma in deva or brahma realms or bad kamma in the human and lower realms (apayas) if they are not firmly established in the Noble Eightfold Path. In the Suttas we find the term “Naraka”. Naraka is a term in Buddhist cosmology usually referred to in English as &quot;hell&quot; (or &quot;hell realm&quot;) After his or her kamma is used up, he or she will be reborn in one of the lower worlds as the result of kamma that had been used up. The Suttas in the Anamatagga-samyutta are:</p>
<p><a href="http://www.accesstoinsight.org/tipitaka/sn/sn15/sn15.003.than.html" rel="nofollow noreferrer">SN 15.3: Assu Sutta</a> — Tears<br />
&quot;Which is greater, the tears you have shed while transmigrating and wandering this long, long time... or the water in the four great oceans?&quot;<br />
<a href="http://www.accesstoinsight.org/tipitaka/sn/sn15/sn15.009.than.html" rel="nofollow noreferrer">SN 15.9: Danda Sutta</a> — The Stick<br />
We bounce from one birth to the next, as a thrown stick bounces along the ground.<br />
<a href="http://www.accesstoinsight.org/tipitaka/sn/sn15/sn15.011.than.html" rel="nofollow noreferrer">SN 15.11: Duggata Sutta</a> — Fallen on Hard Times<br />
When you encounter an unfortunate person, remember: you've been there, too.<br />
<a href="http://www.accesstoinsight.org/tipitaka/sn/sn15/sn15.012.than.html" rel="nofollow noreferrer">SN 15.12: Sukhita Sutta</a> — Happy<br />
When you encounter a fortunate person, remember: you've been there, too.<br />
<a href="http://www.accesstoinsight.org/tipitaka/sn/sn15/sn15.013.than.html" rel="nofollow noreferrer">SN 15.13: Timsa Sutta</a> — Thirty<br />
Which is greater, the blood you have shed in your long journey in samsara, or the water in the four great oceans?<br />
<a href="http://www.accesstoinsight.org/tipitaka/sn/sn15/sn15.014.than.html" rel="nofollow noreferrer">SN 15.14-19: Mata Sutta</a> — Mother<br />
It's hard to meet someone who has not been, at some time in the distant past, your mother, father, son, daughter, sister, or brother.</p>
<p>The Mata Sutta shows that in this endless samsara, there has been nobody who has not been one of our loved ones. We have been in both the heavenly worlds and the lower planes of existence in the past. Compared to our existence in this present world, the life in the Heavens will feel like an eternity. But there is no guaranty, as that too can come crashing down if ever one of its inhabitants have a defiled mind.</p>
<p>In the <a href="http://www.accesstoinsight.org/tipitaka/dn/dn.01.0.bodh.html" rel="nofollow noreferrer">Brahmajāla Sutta – DN.1: The All-embracing Net of Views</a> Buddha tells us of different kinds of heaven, and the pitfalls that one could face:…</p>
<blockquote>
<p>45…. &quot;There are, bhikkhus, certain gods called 'corrupted by play.' These gods spend an excessive time indulging in the delights of laughter and play. As a consequence, they become forgetful and, when they become forgetful, they pass away from that plane.</p>
<p>47…. &quot;There are, bhikkhus, certain gods called 'corrupted by mind.' These gods contemplate one another with excessive envy. As a consequence, their minds becomes corrupted by anger towards one another. When their minds are corrupted by anger, their bodies and minds become exhausted and consequently, they pass away from that plane.</p>
<ol start="68">
<li>&quot;There are, bhikkhus, certain gods called 'non-percipient beings.' When perception arises in them, those gods pass away from that plane. Now, bhikkhus, this comes to pass, that a certain being, after passing away from that plane, takes rebirth in this world.</li>
</ol>
</blockquote>
<p>In the <a href="http://www.accesstoinsight.org/tipitaka/mn/mn.136.nymo.html" rel="nofollow noreferrer">Maha Kammavibhanga Sutta - MN-136: The Greater Analysis of Action</a>  Buddha shows how even a celestial being create kamma, and some of which may influence the last moment when kamma is made before death, which in turn is the basis for the next life.</p>
<p>Buddha’s advice to you and I, is equally true to those in heaven. For example in <a href="http://www.accesstoinsight.org/tipitaka/dn/dn.16.1-6.vaji.html" rel="nofollow noreferrer">Maha-parinibbana Sutta: Last Days of the Buddha –DN.16</a> Buddha states that… of that which is born, come into being, is compounded and subject to decay.  In Buddhism, ‘jara-marana’ is associated with the inevitable decay. &quot;Decay is inherent in all component things.</p>
<p>Thus, it begs the question as to what’s the answer is. For this we must understand the true nature of “mind-made pleasures”, and their Ädeenava (serious consequences). A Buddha comes to the world to reveal the true nature of the world, to show the Ädeenava aspect, or in other words: anicca, dukkha, anatta. This insight helps one to see the Nissarana of all things, meaning willingly giving up (or relinquish) assada by comprehending their serious outcomes (adeenava). This leads to achieving a peace of mind, cooling down, and ultimately to Nibbana.</p>
<p>As I understand now, the OP specifically asks for:<br />
<strong>Are there any suttas where it is taught to householder laypeople that after their time in heaven expires they will be reborn in hell?</strong></p>
<p>There is one Sutta that was told to the lay people of this earth specifically. If one is to follow the conditions of the <strong>Conditions of Worldly Progress</strong> that will ensure happiness in this very life, and a rebirth in the heavens, but would NOT help one to escape from Hell. If the <strong>Conditions of Spiritual Progress</strong> is met, then it is a sure ticket for escape from ALL suffering, which is what we, lay Sangha – the Upasaka &amp; Upasika – wish for all householder laypeople when we do the Ariya Metta Bhavana.</p>
<p>This one sutta is <a href="http://www.accesstoinsight.org/tipitaka/an/an08/an08.054.nara.html" rel="nofollow noreferrer">Dighajanu (Vyagghapajja) Sutta: Conditions of Welfare – AN-8.54</a>. In the Ariya metta bhavana, we, the Lay Sangha, wish anyone and everyone to be free from ALL suffering and it is formulated as such:</p>
<p>“May myself and all living beings attain the Sotapanna stage and be free from suffering in the lower realms forever”<br />
“May myself and all living beings attain the Sakadagami stage and be healthy forever”.<br />
“May myself and all living beings attain the Anagami stage and be content (attain peaceful happiness)  forever”.<br />
“May myself and all living beings attain the Arahant stage and be free from all suffering and attain the full Nibbanic bliss”.</p>
<p>All four Brahma vihara (metta, karuna, mudita, upekkha) are cultivated with this bhavana.</p>
