PARABLE 33 — LUKE 16:19-31 — THE RICH MAN AND LAZARUS
19 There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day:
20 And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,
21 And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores.
22 And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; 23 And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. 24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.
25 But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. 26 And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.
27 Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: 28 For I have five brethren; that he may testify unto them, lest they also come into this place of torment.
29 Abraham saith unto him, They have Moses and the prophets; let them hear them. 30 And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.
31 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.
Note: Just before Jesus told this parable the Pharisees criticized him for his teachings:
And the Pharisees also, who were covetous, heard all these things: and they derided (ridiculed or criticized) him. And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God. (Luke 16:14-15)
Discussion Questions – Parable 33
PARABLE 33 — LUKE 16:19-31 — THE RICH MAN AND LAZARUS
* Read Chapters from Bible highlighted in blue.
1. Is this parable about “heaven” and “hell”?
The parable of the rich man and Lazarus has been the foundation for many beliefs about “hell” within traditional Christianity. Though I certainly believe there is a “heaven” and “hell”, I do not believe this is what this parable is about. For one thing, if the dead go immediately to heaven or hell as in this story, then it is in contradiction with the rest of the scriptures in the bible about the dead.
Another thing, Jesus never accuses the rich man of any sin. He is simply portrayed as a wealthy man who lived the good life. Furthermore, Lazarus is never proclaimed to be a righteous man. He is just one who had the misfortune to be poor and unable to care for himself. If this story is literal, then the logical implication is that all the rich are destined to burn in hell, while all the homeless and destitute will be saved. Which is not the case.
In my study of the parable, after a closer look, decided to go with what some commentators believe – the point Jesus is making in this parable is about the change in the status and position of the Jews and Gentiles, (their reversed roles).
See on blog – “Are the Dead in Heaven?” And “Eternal Life or Death?”
2. Who does the rich man in the parable represent? Who does Lazarus represent?
The rich man in this parable represents the Jews of Jesus' day, exemplified by the religious teachers, the Pharisees and scribes. Verse 19 also tells us that the rich man "fared sumptuously every day." Figuratively, this represents the magnificent spiritual feast available only to the Jews, who were the sole remaining part of God's called people Israel. In the first century A.D., they were the only people on earth who had the true religion. Indeed, Paul recounts the glorious station of the house of Judah in Romans 9:3-5.
(Romans 9:2-5) “I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.”
The Jews were truly rich, feasting on God's spiritual blessings. Yet these very gifts caused them to stumble because they prompted them to self-righteousness. They gloried in the gifts, without glorifying the Eternal God who gave them. Instead of being a "royal priesthood" that was a blessing to all nations, they instead loathed and despised the surrounding Gentile peoples. Certainly, as Paul wrote, "their table become a snare and a trap, a stumbling block and a retribution for them" (Romans 11:9).
In contrast to the rich man, we now see Lazarus. The first thing to note is that he is depicted as a beggar. This is an apt description of the Gentiles who "laid at the gate" of Judah. Paul describes the predicament of the Gentiles before they received Christ in Ephesians 2:12:
“That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.”
This Scripture is also a fitting representation of the position of the Gentile nations before the Messiah's sacrifice for the world's sins. They were certainly "excluded from the commonwealth of Israel," "strangers to the covenants of promise," and "without hope and without God in the world." The Gentiles were beggars, located outside Judah and longing to be fed spiritual crumbs from the table of the divinely blessed Jews.
Additionally, we are told that dogs came and consoled Lazarus in his misery, licking his sores. The Jews considered the surrounding Gentiles to be unclean "dogs." Even Christ himself used this unflattering comparison when he conversed with the Greek Syrophoenician woman while in the region of Tyre (Mark 7:24-30).
Also important to the story is the meaning of the name Lazarus. This Greek name is a form of the Hebrew Eleazer, and it literally means "he whom God helps." The use of this particular name is very significant to the message of the parable, for the Gentiles would indeed become "those whom God helped" through the sacrifice of His son, Jesus.
3. What is symbolic to both men’s death? What does it mean “Lazarus was carried to Abraham’s bosom?
The deaths of both the rich man (who represented the Jews) and Lazarus (who represented the Gentile nations) are symbolic in this parable. Here, their demise depicts an elemental change in the status and position of the two groups.
To confirm this, let's look at the meaning of Lazarus being "carried to Abraham's bosom." The figurative meaning of being in one's bosom is to be in a position of closeness, to be highly regarded. This symbolism is indicated by the ancient practice of having guests at a feast recline on the chest of their neighbors. The place of highest honor would therefore belong to the one seated next to the host, calling to mind the example of John at the Last Supper (John 13:23). Paul explains this imagery in Galatians 3:6-9 by telling us how the Gentiles could be in this place of highest honor.
(Galatians 3:6-9) “Even as Abraham believed God, and it was accounted to him for righteousness. Know ye therefore that they which are of faith, the same are the children of Abraham. And the scripture, foreseeing that God would justify the heathen (Gentiles) through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham.”
As the passage above (as well as the fourth and ninth chapters of Romans) shows, Gentile believers become "sons of Abraham" through faith in Christ. This faith allows Gentiles to no longer be "strangers and foreigners, but fellow citizens with the saints and members of the household of God" (Eph. 2:19). For centuries the Jews had received the benefits of being God's chosen people by virtue of being Abraham's physical descendants. But after the sacrifice of Christ, this place of honor and blessing would be given to the people represented by Lazarus. This is the meaning of being "carried to the bosom of Abraham" in this parable.
4. What does it mean when the rich man said, “for I am tormented in this flame?”
The implication that the house of Judah and the Gentile nations were to change places, with the Jews becoming alienated from God while the Gentiles were to become the "seed of Abraham," would have been almost impossible for them to believe.
(Vs. 24) “And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.”
First, notice that the rich man identifies Abraham as his father, just as the Pharisees did (John 8:39). The rich man (Judah) is now shown to be undergoing reproof, testing, and punishment in "this flame" (singular, not "these flames"). It is quite obvious that the flame is not literal, because a wet fingertip on the tongue would do nothing to quench the pain inflicted by real flames. The rich man cries out from hell (symbolic of darkness) for comfort because of the suffering caused by the flame. What flame? The flame of persecution.
When one looks at the history of the Jewish people from the time of Christ until today, one theme remains constant – persecution. With the quashing of the Jewish revolts against Rome (66-70 A.D. and 132-135 A.D.), the saga of the Jewish people in the Diaspora has been one of persistent and harsh persecution from virtually all quarters. The Inquisition of the 15th century and the Holocaust of the 20th century are two of the more well-known anti-semitic episodes, but many more are recorded on the bloody pages of history. For their unbelief and rejection of truth and knowledge, the Jews have been cursed by God with the "flame" of suffering and grief down through the centuries.
The Jews pictured by the rich man in this parable are in their present state because of their unbelief, which ultimately manifested itself in the rejection of Jesus as the Messiah. Unfortunately, this parable shows that the punishment and testing they would undergo would not immediately lead them to Christ. Instead of calling on Christ, the rich man calls on his ancestor Abraham to help ease his suffering.
LUKE 16:25 25) “But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.”
Abraham clearly identifies the rich man as his descendant by calling him "son." He tells him that things have changed. When the Jews were God's chosen people, they enjoyed the spiritual blessings associated with that status. But now, Abraham says, Lazarus is enjoying those blessings while the rich man is grieving and in sorrow.
5. What is the "great gulf" which stands between the rich man and Lazarus?
Paul aptly explains it to us in the eleventh chapter of Romans. He tells us that because of the Jews' unbelief, "God has given them a spirit of stupor, eyes that they should not see and ears that they should not hear, to this very day" (Rom. 11:8). Paul goes on to say that "a partial hardening would happen to Israel until the fullness of the Gentiles had come in" (Rom. 11:25). In II Corinthians 3:14-15, Paul tells us that the Israelites' "minds were blinded. For until this day the same veil remains unlifted in the reading of the Old Testament, because the veil is taken away in Christ. But even to this day, when Moses is read, a veil lies on their heart."
The "great gulf" mentioned by Abraham is nothing less than God's blinding in this age of the Jews as a whole to the truth about their Messiah! It's not that the Jewish nation won't acknowledge Christ; they cannot recognize his true identity because of God's actions! Yet because of God’s great mercy, this state of affairs will not last forever (Rom. 11:26).
6. What did Abraham say to the rich man’s request to send Lazarus to tell his brothers? What do the 5 brothers symbolize in the parable?
(Vs. 27-28) “Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: For I have five brethren; that he may testify unto them, lest they also come into this place of torment.”
Yielding himself to his destiny, the rich man asks one more thing of his forefather Abraham. He pleads with him to send someone to warn his brothers, so that they may escape "this place of torment" (basanou), the testing and punishment that he was undergoing.
The fact that the rich man has five brothers is a vital clue to his true symbolic identity. Judah, the progenitor of the Jews, was the son of Jacob through Leah (Gen. 29:35). He had five full-blooded brothers: Reuben, Simeon, Levi, Issachar, and Zebulun (Gen. 35:23).
While the significance of this seemingly pointless detail has been neglected by scholars throughout the centuries, you can be certain that it did not escape the notice of the Pharisees and scribes to which Christ was speaking. They thoroughly knew their history and were extremely proud of their heritage. Jesus wanted those self-righteous Pharisees to know exactly who He was referring to with this parable. This detail cements the identity of the rich man as the house of Judah, the Jews!
(VS. 29) “Abraham saith unto him, They have Moses and the prophets; let them hear them.”
Once again Abraham refuses the rich man's request, telling him that the brothers already have a witness in the writings of Moses and the prophets that will allow them to escape his fate. Moses, as well as the prophets, are shown several times in the New Testament to support Jesus’ identity as the Messiah (Luke 24:27, 44; John 1:45; 5:46; Acts 3:22-24; 7:37; 26:22-23; 28:23). Abraham tells the rich man that his brothers would have to recognize the prophesied Messiah because of the things written about him in the scriptures. This echoes what Jesus told the Jews in John 5:45-47.
(John 5:45-47) “Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed me; for he wrote of me. But if ye believe not his writings, how shall ye believe my words?”
As the Scriptures show, the Jewish leaders of Christ's day generally failed to recognize the very one Moses wrote about (Deuteronomy 18:15, 18).
(Vs. 30-31) “And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.”
Christ uses the last two verses of this parable as an amazing prophecy of his pending resurrection from the dead. The rich man says that although his brothers may not accept the scriptural evidence for the identity of the Messiah, they will accept the evidence of one who is raised from the dead.
But Abraham answers and plainly tells him that anyone who rejects God's Word about the Messiah will also refuse to acknowledge the evidence of a miraculous resurrection. This last verse is a sad prophecy about how the Jews and all Israel have not recognized Jesus Christ as the Messiah, despite God's resurrection of His son from the power of the grave.
7. Is there hope for the Jews? Will there come a day that the they will recognize Jesus as the Messiah?
Christ ends this parable abruptly, with no real resolution presented. The picture presented is a bleak one, yet there is hope for the Jews and for all Israel. In Romans 11, Paul laid out that hope in such a manner that scarcely few today have really believed it.
In Romans 11:1 Paul rhetorically asks if God has cast away His people, Israel. He answers his own question emphatically by saying "Certainly not!" He tells us that God has not cast away His people whom He foreknew. Paul writes that there is currently a remnant of Israel, similar to the seven thousand reserved to God in Elijah's time (I Kings 19:18), that God has elected by grace. The rest God hardened, that the Gentiles might also be included in salvation through grace. He gives the resolution of the situation in Romans 11 verse 26.
ROMANS 11:25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. 26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: 27 For this is my covenant unto them, when I shall take away their sins. 28 As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the father's sakes. 29 For the gifts and calling of God are without repentance. 30 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: 31 Even so have these also now not believed, that through your mercy they also may obtain mercy. 32 For God hath concluded them all in unbelief, that he might have mercy upon all. 33 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!
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