19 “There was a rich man, who was clothed in purple and fine linen and who feasted sumptuously every day. 20 And at his gate lay a poor man named Laz’arus, full of sores, 21 who desired to be fed with what fell from the rich man’s table; moreover the dogs came and licked his sores.
Both die
22 The poor man died and was carried by the angels to Abraham’s bosom. The rich man also died and was buried;
Rich man begs Abraham
23 and in Hades, being in torment, he lifted up his eyes, and saw Abraham far off and Laz’arus in his bosom. 24 And he called out, ‘Father Abraham, have mercy upon me, and send Laz’arus to dip the end of his finger in water and cool my tongue; for I am in anguish in this flame.’
Abraham’s first reply
25 But Abraham said, ‘Son, remember that you in your lifetime received your good things, and Laz’arus in like manner evil things; but now he is comforted here, and you are in anguish. 26 And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’
Rich man’s second request
27 And he said, ‘Then I beg you, father, to send him to my father’s house, 28 for I have five brothers, so that he may warn them, lest they also come into this place of torment.’
Abraham’s second reply
29 But Abraham said, ‘They have Moses and the prophets; let them hear them.’
Rich man’s third request
30 And he said, ‘No, father Abraham; but if some one goes to them from the dead, they will repent.’
Abraham’s third reply
31 He said to him, ‘If they do not hear Moses and the prophets, neither will they be convinced if some one should rise from the dead.’”
EXPLANATION
Introduction
This parable is addressed to the Pharisees who were lovers of money (Lk. 16: 14).
The “rich man” in the parable was oblivious to any wrong–doing in loving and enjoying his honestly acquired money in the very presence of the “poor man”. His blind indifference to the “poor man” and his sufferings, which he could alleviate so easily, was his grave sin.
19 “There was a rich man, who was clothed in purple and fine linen and who feasted sumptuously every day. 20 And at his gate lay a poor man named Laz’arus, full of sores, 21 who desired to be fed with what fell from the rich man’s table; moreover the dogs came and licked his sores.
“There was a rich man, who was clothed in purple and fine linen and who feasted sumptuously every day. And at his gate lay a poor man named Laz’arus, full of sores, who desired to be fed with what fell from the rich man’s table; moreover the dogs came and licked his sores.” — Here is a contrast between two men, one of whom had everything and the other had nothing. The juxtaposition of “rich man” and “poor man” recalls the first beatitude and woe which are portrayed in the parable: “Blessed are you poor, for yours is the kingdom of God”; “But woe to you who are rich, for you have received your consolation” (Lk. 6: 20, 24).
“Purple” refers to woolen garments dyed in the colour worn by royalty. “Fine linen” refers to rich undergarments imported from Egypt (Ez. 16: 13; Ap. 18: 12).
“who feasted sumptuously every day” — This is a description of absolute luxurious living, the perfect portrayal of someone who lives for himself. That was his real sin.
The Jews regarded God as creator to be the owner of all land and consequently those who ‘owned’ land were really renting it from God’s representatives, all his children, including the poor. Thus the “rich man” in the parable was regarded by the Jews as owing alms as rent to the “poor man, Lazarus”.
“Lazarus” is the only name assigned to a character in a parable. The word means “My God helps”. God alone helped him by his promises in the Bible and this was his only comfort.
Because the “poor man” was named, it became popular in retelling the parable to refer to the “rich man” by the Latin title “Dives”. There is no foundation in sacred scripture for this name.
“at his gate lay a poor man named Laz’arus, full of sores” — This man was probably crippled because he is described as lying at the gate.
“the dogs came and licked his sores.” — The dogs are mentioned to highlight the plight of the “poor man” because dogs were not domestic pets but strays or wild and regarded as unclean and so, by licking his sores, added to the poor man’s woes. This describes his helplessness.
22 The poor man died and was carried by the angels to Abraham’s bosom. The rich man also died and was buried;
“The poor man died and was carried by the angels to Abraham’s bosom. The rich man also died and was buried” — The conditions of the two men are completely reversed.
“Abraham’s bosom” refers to a very close relationship with Abraham, similar to that of a child with his father This is how John’s Gospel describes the relationship between Jesus and John, the beloved disciple, who rested his head on Jesus’ bosom at the Last Supper. The “poor man” is now very close to Abraham at the Messianic Banquet of heaven (Lk. 13: 28–29).
23 and in Hades, being in torment, he lifted up his eyes, and saw Abraham far off and Laz’arus in his bosom. 24 And he called out, ‘Father Abraham, have mercy upon me, and send Laz’arus to dip the end of his finger in water and cool my tongue; for I am in anguish in this flame.’
“and in Hades, being in torment, he lifted up his eyes, and saw Abraham far off and Laz’arus in his bosom” — “Hades” is also known as Sheol or the abode of the dead.
“And he called out, ‘Father Abraham, have mercy upon me’” — He who never showed mercy to the “poor man” now cries for mercy. By calling Abraham “father” does not necessarily mean that he ever regarded himself as his son.
“and send Laz’arus to dip the end of his finger in water and cool my tongue; for I am in anguish in this flame’” — The “rich man” has not changed his attitude — he is rich and therefore merits servants, one of whom he now enlists, Lazarus! He tells Abraham to send him for water to cool the “rich man”. His arrogance has him order Lazarus to do chores for him. While Lazarus was alive the “rich man” seemed to be oblivious of his very existence yet here he shows that he was aware of him and knew his name.
The contrast in the status of the two men is emphasised, one being “in torments”, the other “in the bosom” of Abraham. John the Baptist had already warned “Do not begin to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham. Even now the axe is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.” (Lk. 3: 8–9). Here is a clear teaching that in the next life there is reward or punishment depending on how one has lived morally. The punishment is described as by fire.
25 But Abraham said, ‘Son, remember that you in your lifetime received your good things, and Laz’arus in like manner evil things; but now he is comforted here, and you are in anguish. 26 And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’
“But Abraham said, ‘Son, remember that you in your lifetime received your good things, and Laz’arus in like manner evil things; but now he is comforted here, and you are in anguish. And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us’” — The “rich man” called Abraham his “father”. Abraham now calls the “rich man” “Son”. God continues to love as his children those in hell.
An additional suffering and punishment is added, namely that there is a gulf or canyon between the two states whose purpose is to prevent movement from one to the other. Each state is eternal and so is the inability of movement between the two. There is no hope of an end to the suffering and punishment.
27 And he said, ‘Then I beg you, father, to send him to my father’s house, 28 for I have five brothers, so that he may warn them, lest they also come into this place of torment.’
“And he said, ‘Then I beg you, father, to send him to my father’s house, for I have five brothers, so that he may warn them, lest they also come into this place of torment’” — The “rich man” now begs that Lazarus, whom he ignored all through his life, might become a witness to warn his five brothers about what punishments lay ahead of them. In his mind Lazarus’ state of poverty makes him a servant forever, even in paradise. He shows no concern for anyone other than his five brothers. If any of these had family of their own he shows no interest in saving them from the torments he was enduring.
He has a complaint — he was not warned about his new abode’s torments.
29 But Abraham said, ‘They have Moses and the prophets; let them hear them.’
“But Abraham said, ‘They have Moses and the prophets’” — Abraham corrects his assertion that he was not warned. Special messengers are not needed to warn people since all the necessary information and fore–warnings are contained in the Old Testament.
“let them hear them” — “hearing” means more than listening; it includes obeying. This is a most frequent theme in Luke’s Gospel (Lk. 5: 1, 15; 6: 17, 27, 47–49; 7: 29; 8: 8–15, 18, 21; 9: 35; 10: 16, 11: 28; 14: 35; 19: 48; 21: 38).
30 And he said, ‘No, father Abraham; but if some one goes to them from the dead, they will repent.’
“And he said, ‘No, father Abraham; but if some one goes to them from the dead, they will repent’” — They were not prepared to listen to the prophets but they would listen to someone risen from the dead, said the “rich man”. Not only would they listen and obey; they would “repent”, that is change their life–styles, he adds.
31 He said to him, ‘If they do not hear Moses and the prophets, neither will they be convinced if some one should rise from the dead.’”
“He said to him, ‘If they do not hear Moses and the prophets, neither will they be convinced if some one should rise from the dead’” — Abraham makes it very clear that if someone does not listen to “Moses and the prophets”, that is the entire Old Testament, they will not listen to Lazarus at that time or to Jesus, the prophet who would be raised from the dead at the resurrection.
APPLICATION
Two of the principal themes in Luke’s Gospel are God’s mercy and tenderness which are treated in chapter 15 (the compassionate father who had two sons), and the Christian attitude to riches and possessions (chapter 16). This latter chapter is a reminder that “no man is an island” but lives in ‘community’ with other people and, therefore, has societal responsibilities.
Luke’s Gospel is frequently called “The Gospel of the Poor”. This chapter 16, treating of money and wealth, urges us to use our possessions wisely and responsibly (Sunday 25C), and points out pitfalls that could jeopardise our eternal salvation. We will reflect on the Gospel teaching in this passage about the rich man.
It may seem unimportant that this man does not have a name, a normal lacuna in all parables with the exception of the poor man called Lazarus here. Perhaps this was not the intention but it might be beneficial if each of us were to insert one’s own name here in the role of the “rich man”. This would certainly make the parable very personal.
The most obvious point in this parable about the rich man is that he had absolutely no pity or compassion for the poor man. He saw him at his gate daily and even knew his name but he never spoke to him or helped him. The relationship was absolutely impersonal. It could very well be that he threw some money into various collections for the needy but this poor cripple dying at his gate was never helped personally. The rich man was never touched, physically, emotionally or any other way, by the poor man. No natural compassion was aroused. Worse still, he did not see him with the eyes of faith, as Jesus would see him. This is an important lesson from the reading. It provokes the question — do I see, with the eyes of faith, others less fortunate than I am? Do I really love my neighbour or do I use the neighbour to help me into heaven — no personal relationship between us; my real interest is my own welfare and getting into heaven, not the poor whom I may try to use only to buy my way into paradise?
The parable speaks of the rich man’s gate to lock Lazarus outside. It had another effect: it locked the rich man inside and kept him from helping Lazarus and from Lazarus helping him. Because he would not allow Lazarus help him, it was the gate of hell for the rich man. The rich man was not condemned to hell for any crime such as wealth acquired by stealing or other foul means. His sin was complacency. He sinned by omission — “I have sinned for what I have failed to do” (Act of contrition). He did nothing against Lazarus but he did nothing for him. His sin was not his wealth but his lack of compassion and mercy. What he had he excluded from others. His riches made him blind to human suffering.
Ultimately everything was created by and belongs to God. We are his stewards. It may not be much that we have but whatever it is came from God and was loaned to each of us. Like the steward in last Sunday’s Gospel, this same chapter 16, we have to give an account of our use of his loan. This is the meaning of the old saying, “No one goes to heaven alone”. If the rich man had not locked himself off from Lazarus he would have gone to heaven with him. Lazarus was his key to heaven.
This parable is not to be read as an attack on the rich and on wealth. It is meant to make us reflect on our responsibilities as people of faith who see one another as brothers and sisters in the community called Church. It is meant to see Jesus in others, especially the poor and needy — “Whatever you did to one of these, the least of my brothers, you did to me”. It alerts us to the possibility of being on the wrong side of the great chasm in the next life and provokes us to do something about that.
Commentary on 26th Sunday of the year C 25.09.2022
TEXT: LUKE 16: 19–31
Rich man and Lazarus
19 “There was a rich man, who was clothed in purple and fine linen and who feasted sumptuously every day. 20 And at his gate lay a poor man named Laz’arus, full of sores, 21 who desired to be fed with what fell from the rich man’s table; moreover the dogs came and licked his sores.
Both die
22 The poor man died and was carried by the angels to Abraham’s bosom. The rich man also died and was buried;
Rich man begs Abraham
23 and in Hades, being in torment, he lifted up his eyes, and saw Abraham far off and Laz’arus in his bosom. 24 And he called out, ‘Father Abraham, have mercy upon me, and send Laz’arus to dip the end of his finger in water and cool my tongue; for I am in anguish in this flame.’
Abraham’s first reply
25 But Abraham said, ‘Son, remember that you in your lifetime received your good things, and Laz’arus in like manner evil things; but now he is comforted here, and you are in anguish. 26 And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’
Rich man’s second request
27 And he said, ‘Then I beg you, father, to send him to my father’s house, 28 for I have five brothers, so that he may warn them, lest they also come into this place of torment.’
Abraham’s second reply
29 But Abraham said, ‘They have Moses and the prophets; let them hear them.’
Rich man’s third request
30 And he said, ‘No, father Abraham; but if some one goes to them from the dead, they will repent.’
Abraham’s third reply
31 He said to him, ‘If they do not hear Moses and the prophets, neither will they be convinced if some one should rise from the dead.’”
EXPLANATION
Introduction
This parable is addressed to the Pharisees who were lovers of money (Lk. 16: 14).
The “rich man” in the parable was oblivious to any wrong–doing in loving and enjoying his honestly acquired money in the very presence of the “poor man”. His blind indifference to the “poor man” and his sufferings, which he could alleviate so easily, was his grave sin.
19 “There was a rich man, who was clothed in purple and fine linen and who feasted sumptuously every day. 20 And at his gate lay a poor man named Laz’arus, full of sores, 21 who desired to be fed with what fell from the rich man’s table; moreover the dogs came and licked his sores.
“There was a rich man, who was clothed in purple and fine linen and who feasted sumptuously every day. And at his gate lay a poor man named Laz’arus, full of sores, who desired to be fed with what fell from the rich man’s table; moreover the dogs came and licked his sores.” — Here is a contrast between two men, one of whom had everything and the other had nothing. The juxtaposition of “rich man” and “poor man” recalls the first beatitude and woe which are portrayed in the parable: “Blessed are you poor, for yours is the kingdom of God”; “But woe to you who are rich, for you have received your consolation” (Lk. 6: 20, 24).
“Purple” refers to woolen garments dyed in the colour worn by royalty. “Fine linen” refers to rich undergarments imported from Egypt (Ez. 16: 13; Ap. 18: 12).
“who feasted sumptuously every day” — This is a description of absolute luxurious living, the perfect portrayal of someone who lives for himself. That was his real sin.
The Jews regarded God as creator to be the owner of all land and consequently those who ‘owned’ land were really renting it from God’s representatives, all his children, including the poor. Thus the “rich man” in the parable was regarded by the Jews as owing alms as rent to the “poor man, Lazarus”.
“Lazarus” is the only name assigned to a character in a parable. The word means “My God helps”. God alone helped him by his promises in the Bible and this was his only comfort.
Because the “poor man” was named, it became popular in retelling the parable to refer to the “rich man” by the Latin title “Dives”. There is no foundation in sacred scripture for this name.
“at his gate lay a poor man named Laz’arus, full of sores” — This man was probably crippled because he is described as lying at the gate.
“the dogs came and licked his sores.” — The dogs are mentioned to highlight the plight of the “poor man” because dogs were not domestic pets but strays or wild and regarded as unclean and so, by licking his sores, added to the poor man’s woes. This describes his helplessness.
22 The poor man died and was carried by the angels to Abraham’s bosom. The rich man also died and was buried;
“The poor man died and was carried by the angels to Abraham’s bosom. The rich man also died and was buried” — The conditions of the two men are completely reversed.
“Abraham’s bosom” refers to a very close relationship with Abraham, similar to that of a child with his father This is how John’s Gospel describes the relationship between Jesus and John, the beloved disciple, who rested his head on Jesus’ bosom at the Last Supper. The “poor man” is now very close to Abraham at the Messianic Banquet of heaven (Lk. 13: 28–29).
23 and in Hades, being in torment, he lifted up his eyes, and saw Abraham far off and Laz’arus in his bosom. 24 And he called out, ‘Father Abraham, have mercy upon me, and send Laz’arus to dip the end of his finger in water and cool my tongue; for I am in anguish in this flame.’
“and in Hades, being in torment, he lifted up his eyes, and saw Abraham far off and Laz’arus in his bosom” — “Hades” is also known as Sheol or the abode of the dead.
“And he called out, ‘Father Abraham, have mercy upon me’” — He who never showed mercy to the “poor man” now cries for mercy. By calling Abraham “father” does not necessarily mean that he ever regarded himself as his son.
“and send Laz’arus to dip the end of his finger in water and cool my tongue; for I am in anguish in this flame’” — The “rich man” has not changed his attitude — he is rich and therefore merits servants, one of whom he now enlists, Lazarus! He tells Abraham to send him for water to cool the “rich man”. His arrogance has him order Lazarus to do chores for him. While Lazarus was alive the “rich man” seemed to be oblivious of his very existence yet here he shows that he was aware of him and knew his name.
The contrast in the status of the two men is emphasised, one being “in torments”, the other “in the bosom” of Abraham. John the Baptist had already warned “Do not begin to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham. Even now the axe is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.” (Lk. 3: 8–9). Here is a clear teaching that in the next life there is reward or punishment depending on how one has lived morally. The punishment is described as by fire.
25 But Abraham said, ‘Son, remember that you in your lifetime received your good things, and Laz’arus in like manner evil things; but now he is comforted here, and you are in anguish. 26 And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’
“But Abraham said, ‘Son, remember that you in your lifetime received your good things, and Laz’arus in like manner evil things; but now he is comforted here, and you are in anguish. And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us’” — The “rich man” called Abraham his “father”. Abraham now calls the “rich man” “Son”. God continues to love as his children those in hell.
An additional suffering and punishment is added, namely that there is a gulf or canyon between the two states whose purpose is to prevent movement from one to the other. Each state is eternal and so is the inability of movement between the two. There is no hope of an end to the suffering and punishment.
27 And he said, ‘Then I beg you, father, to send him to my father’s house, 28 for I have five brothers, so that he may warn them, lest they also come into this place of torment.’
“And he said, ‘Then I beg you, father, to send him to my father’s house, for I have five brothers, so that he may warn them, lest they also come into this place of torment’” — The “rich man” now begs that Lazarus, whom he ignored all through his life, might become a witness to warn his five brothers about what punishments lay ahead of them. In his mind Lazarus’ state of poverty makes him a servant forever, even in paradise. He shows no concern for anyone other than his five brothers. If any of these had family of their own he shows no interest in saving them from the torments he was enduring.
He has a complaint — he was not warned about his new abode’s torments.
29 But Abraham said, ‘They have Moses and the prophets; let them hear them.’
“But Abraham said, ‘They have Moses and the prophets’” — Abraham corrects his assertion that he was not warned. Special messengers are not needed to warn people since all the necessary information and fore–warnings are contained in the Old Testament.
“let them hear them” — “hearing” means more than listening; it includes obeying. This is a most frequent theme in Luke’s Gospel (Lk. 5: 1, 15; 6: 17, 27, 47–49; 7: 29; 8: 8–15, 18, 21; 9: 35; 10: 16, 11: 28; 14: 35; 19: 48; 21: 38).
30 And he said, ‘No, father Abraham; but if some one goes to them from the dead, they will repent.’
“And he said, ‘No, father Abraham; but if some one goes to them from the dead, they will repent’” — They were not prepared to listen to the prophets but they would listen to someone risen from the dead, said the “rich man”. Not only would they listen and obey; they would “repent”, that is change their life–styles, he adds.
31 He said to him, ‘If they do not hear Moses and the prophets, neither will they be convinced if some one should rise from the dead.’”
“He said to him, ‘If they do not hear Moses and the prophets, neither will they be convinced if some one should rise from the dead’” — Abraham makes it very clear that if someone does not listen to “Moses and the prophets”, that is the entire Old Testament, they will not listen to Lazarus at that time or to Jesus, the prophet who would be raised from the dead at the resurrection.
APPLICATION
Two of the principal themes in Luke’s Gospel are God’s mercy and tenderness which are treated in chapter 15 (the compassionate father who had two sons), and the Christian attitude to riches and possessions (chapter 16). This latter chapter is a reminder that “no man is an island” but lives in ‘community’ with other people and, therefore, has societal responsibilities.
Luke’s Gospel is frequently called “The Gospel of the Poor”. This chapter 16, treating of money and wealth, urges us to use our possessions wisely and responsibly (Sunday 25C), and points out pitfalls that could jeopardise our eternal salvation. We will reflect on the Gospel teaching in this passage about the rich man.
It may seem unimportant that this man does not have a name, a normal lacuna in all parables with the exception of the poor man called Lazarus here. Perhaps this was not the intention but it might be beneficial if each of us were to insert one’s own name here in the role of the “rich man”. This would certainly make the parable very personal.
The most obvious point in this parable about the rich man is that he had absolutely no pity or compassion for the poor man. He saw him at his gate daily and even knew his name but he never spoke to him or helped him. The relationship was absolutely impersonal. It could very well be that he threw some money into various collections for the needy but this poor cripple dying at his gate was never helped personally. The rich man was never touched, physically, emotionally or any other way, by the poor man. No natural compassion was aroused. Worse still, he did not see him with the eyes of faith, as Jesus would see him. This is an important lesson from the reading. It provokes the question — do I see, with the eyes of faith, others less fortunate than I am? Do I really love my neighbour or do I use the neighbour to help me into heaven — no personal relationship between us; my real interest is my own welfare and getting into heaven, not the poor whom I may try to use only to buy my way into paradise?
The parable speaks of the rich man’s gate to lock Lazarus outside. It had another effect: it locked the rich man inside and kept him from helping Lazarus and from Lazarus helping him. Because he would not allow Lazarus help him, it was the gate of hell for the rich man. The rich man was not condemned to hell for any crime such as wealth acquired by stealing or other foul means. His sin was complacency. He sinned by omission — “I have sinned for what I have failed to do” (Act of contrition). He did nothing against Lazarus but he did nothing for him. His sin was not his wealth but his lack of compassion and mercy. What he had he excluded from others. His riches made him blind to human suffering.
Ultimately everything was created by and belongs to God. We are his stewards. It may not be much that we have but whatever it is came from God and was loaned to each of us. Like the steward in last Sunday’s Gospel, this same chapter 16, we have to give an account of our use of his loan. This is the meaning of the old saying, “No one goes to heaven alone”. If the rich man had not locked himself off from Lazarus he would have gone to heaven with him. Lazarus was his key to heaven.
This parable is not to be read as an attack on the rich and on wealth. It is meant to make us reflect on our responsibilities as people of faith who see one another as brothers and sisters in the community called Church. It is meant to see Jesus in others, especially the poor and needy — “Whatever you did to one of these, the least of my brothers, you did to me”. It alerts us to the possibility of being on the wrong side of the great chasm in the next life and provokes us to do something about that.