God Honors Humility

Hello everyone.

In my last post, I started sharing my exegesis of Luke 18.  We will continue that today, by looking at verses 9-14.  In this section of Scripture, Jesus shares the parable of the Pharisee and the tax collector:  Here is my translation:

9 To those who were convinced of their own righteousness while looking down on other people, Jesus told this parable. 10 “Two men went to the temple to pray.  One was a Pharisee and the other was a tax collector. 11 The Pharisee stood off to himself and prayed, “Oh God, I thank you, because I am not like other people: Those who are greedy, dishonest, or adulterous, or even like this tax collector. 12 I fast twice a week, and I tithe everything that I earn.” 

13 However, the tax collector, standing far off, and not wanting to lift his eyes toward the heavens, but instead, beating his chest, and saying quietly, “Oh God, make atonement for me, a sinner.” 14 I’m telling you, this tax collector went home, viewed as righteous before God, rather than the other man, because all of those who exalt themselves will be humbled, while those who are humble will be lifted up.

Luke makes a specific point that Jesus is addressing a certain group of people when he tells this parable.  He is telling this parable to those who are convinced of their own righteousness, while looking down on other people. This parable defines the righteousness that God is looking for.  Kenneth Bailey says this about the parable, “”Behind this parable is the rich heritage of God’s gracious gifts of saving acts (righteousness) and the call for a reflective response to that grace.” (Bailey, 345.)

In this parable, one is self-righteous and the other is humble.  Self-righteousness leads us toward despising others and being judgmental.  No one would say it this way, but self-righteousness assumes that our ‘righteous’ behavior earns us God’s grace. (Bailey makes a great point: We want to make sure that we are not taking the same attitude as the Pharisee, with a twist, praying, “I thank you that I am not like this Pharisee.” (Bailey, 343.)) 

Let's look at the Pharisee, who stands off to himself.  This is likely because he is distancing himself from others, ‘less righteous’ people.  He would not want to be defiled by those that he would consider unclean. 

Bailey makes notes that in 1st Century Judaism, prayer was considered to come in  three forms.  1) Confession of sin, 2) thanks for bounty received, and 3) petitions for oneself and others.  (Bailey, 347.) The Pharisee does none of these, merely thanking God that he is better than everyone else. Instead, the man lists off his accomplishments, as though he were making a commercial for himself:

• I am not like other people (sinners). 
• I am not greedy, dishonest or adulterous, or like that tax collector.
• I fast twice a week and tithe everything. 

His own self-perception was probably not true.  We have established that many Pharisees were greedy,and he was certainly dishonest with himself.

Now, lets' look at the tax collector. The tax collector also stands away from everyone else, but not because he believed himself to be clean, but because he recognizes his own defilement, and his own unworthiness to approach God. The tax collector approaches God in humility. 

Jesus' audience would automatically identify with a Pharisee.  They were considered the most righteous among the people, while the tax collectors were among the most despised. Those in the audience would have assumed that it was the Pharisee had God ear, and the tax collector did not.   

One man, the Pharisee, is convinced of own righteousness, basically letting it be known how lucky God is, to have a man like him. Whereas that the tax collector only acknowledged one thing about himself.  He was a sinner. 

Which of them was considered righteous before God?  Jesus spells it out.  The humble one (the tax collector), is the one that God views as righteous.   Jesus finishes, saying, “all of those who exalt themselves will be humbled, while those who are humble will be lifted up.” 

Remember, Jesus is talking to a group of self-righteous individuals, who were looking down on everyone else.  They saw themselves as righteous, but God did not.  Boasting did not enhance their standing. The one who recognized his own unrighteousness was viewed as righteous. God honors our humility, not our own perceived righteous behavior.

     Kenneth Bailey, Jesus through Middle Eastern Eyes, Downers Grove, Ill. Intervarsity Press Academic, 2008. 

A Prayer for Justice

Hello everyone.

Today, I will start my exegesis of Luke 18.  Here is my translation of the verses 1-8:

1 Then Jesus told his disciples a parable about how they should always pray and never give up. 2 He said, “There was a judge in a certain city that did not fear God or care about people. 3 But there was also a widow in that city that came to him and said, ‘Grant me justice against my opponent.’ 
4 For some time, he was unwilling to help her, but eventually he said to himself, ‘Even though, I do not fear God or care about people, 5 since this widow continues to annoy me, I will give her justice, so that she doesn’t completely exhaust me by constantly coming to me with her problem.’”
6 Then the Lord said, “Hear what the unjust judge is saying. 7 Would God not work to bring justice for His chosen ones, who cry out to Him, day and night? Would He continually delay their justice? 
8 I tell you, He will bring justice for them quickly.  However, when the Son of Man comes, will he find faith on the Earth?

Jesus tells another parable on prayer, with the emphasis on persistence.  Luke says that the parable is about how they “should always pray and never give up.” God is powerful and has the ability to do things that we would consider impossible.  He can rectify any situation.  Jesus is asking us to keep putting the situation before God and never giving up on it. 

The parable involves a judge, who is not concerned about justice. There is much in this short parable about justice, initially denied, but eventually granted. The judge does not fear God, nor he care about people. Jesus even refers to him as ‘the unjust judge.’

The parable's other character is a widow. This widow constantly made requests for justice. For a long time the judge was content in not giving it to her, but finally relented because he was so annoyed by her persistence. 

   

The widow has an adversary.  It is not made clear exactly what the situation is, so all we could do is speculate, but what is clear is that she has an unjust situation going on with another person and she seeks justice, and she was not afraid to be a nuisance for her cause.  Ultimately the judge says, “since this widow continues to annoy me, I will give her justice, so that she doesn’t completely exhaust me.” 

The Greek word ἤρχετο (ērcheto) which means ‘she was coming’, is iterative in this context.  That means that her coming to the judge was a repeated constant action.  She was wearing him out. 

The judge refuses to grant her request for a long time, but eventually relents so that she will just leave him alone. 

Luke uses the phrase Παρέχειν μοι κόπον (parechein moi kopon) to describe how the unjust judge feels about the bothersome widow.  It means something like ‘she gives me trouble.' As the widow has been quite a nuisance to the judge, I translated it as “she continues to annoy me.”   So to avoid the constant hassle, he relents and gives her what she wants.

Now the comparison turns to God.  If the widow, through persistence, can change the mind of someone in power, who really doesn’t care, how much more would God, our Father, take up our cause, since He does care.  Through persistence, the widow received justice.  How do God’s chosen ones get justice? By crying out to Him day and night. Like the widow, when we are powerless, we make our appeals to someone with the power and authority to bring us justice. 

Take note that this is a prayer for justice.  God cares about justice, and He will bring it.  Luke says that He will bring justice quickly.  Sometimes, it feels like God’s justice comes very slowly.  It is hard to know what quickly means to God.  But, does tell us that he will bring justice to those who cry out to Him, day and night. God does vindicate His people. 

This passage closes, at the end of verse 8, with the question, “However, when the Son of Man comes, will he find faith on the Earth?” What do we do when God’s justice does not come as quickly as we would like?  Do we continue to have faith?  Do we continue to pray?  Jesus wants to find us faithful, never giving up and always trusting in God’s provision and protection.

Tom 

Vultures

Greetings.

Today, we will continue our examination of Luke 17.  We will be looking at verses 20-37.  What begins as a discussion about the coming of the kingdom, ends with talk end times, dead bodies and vultures.  Here is my translation:

20 One time, when the Pharisees asked Jesus when the kingdom of God would come, he answered, “The coming of God’s kingdom is not something that you can observe. 21 No one will be able to say, ‘Look, here it is!’ or ‘See, there it is!’, because God’s kingdom is among you.

22 Then Jesus said to his disciples, “The time will come when you long for one of the days of the Son of Man to come, but you will not see it.  23 Some will say, ‘Look over there!’ or ‘Look here!’ Do not chase after them. 24 Just like how lightning flashes in one place, but lights up the whole sky, so the Son of Man will be in his day.” 25 But first, it is necessary for him to suffer greatly and to be rejected by this generation. 26 Just like in the days of Noah, so it will be in the days of the Son of Man. 

27 They ate and drank.  They married and were being given away in marriage, until the time that Noah entered the ark.  But then, the flood came and destroyed everything. 28  It happened the same way in the days of Lot. People were eating and drinking, buying and selling, planting and building. 

29 But on the day that Lot left Sodom, fire and sulfur rained down from Heaven and destroyed everything. 

30 That is what it will be like on the day that the Son of Man is revealed. 31 On that day, someone on the housetop, who has belongings inside, must not go down to get them. Those who are in the field, must not return to what is left behind. 32 Remember Lot’s wife. 33 The one who seeks to save his life will lose it, but the one who loses his will save it. 34 I tell you, on that night, two will be in a bed.  One will be taken, and the other will be left behind. 35 Two women will be grinding grain together.  One will be taken and the other left behind.* 

37 The disciples responded, “Where will this happen, Lord?” 

Jesus answered, “The vultures gather where the dead bodies are.” 

*Verse 36 is not found in the most reliable sources. (36 Two will be in the field.  One will be taken and the other left behind.)

It begins innocently enough. In verse 20, Jesus is asked by a Pharisee about when the kingdom would come.  The question seems to the one that many had on their mind.  When would the Messiah come in His kingdom?  The question doesn’t  seem to be asked with any ill intent.  However, the problem is that when Jesus spoke about the kingdom, and when almost everyone else spoke about the kingdom, they were talking about two different things.  

The overall perception of the kingdom in Israel was that the Messiah would come, sweep out the Romans and restore the Davidic kingdom.  So, the Pharisee was probably asking when that would all happen.  Jesus understands that this Pharisee and the rest of his audience don't really understand what the Kingdom actually is, and they are not really able to understand it if he were to explain, nor will they understand it when it comes. 

He responds that the coming of the kingdom is not some observable thing, with signs to watch out for, but rather that the kingdom of God is in their midst.  They were looking for the kingdom, and yet the most significant person in the kingdom of God was walking around among them and they were missing it.  Darrell Bock says about it, “They do not need to search for the kingdom, because the one who brings the kingdom and its program is before them.  They need only to respond to him to find its presence and benefits.” (Bock, 1418.)

Jesus addresses his disciples, next.  He talks to them about the days of the Son of Man.  He tells them that the time would come when they would long to see it, but would not be able to see it. This seems to indicate two things: First, they had some tough times ahead, so difficult that they would long for Jesus’ return.  And second, they would not live to see Jesus return. 

He warns them that they would hear rumors of those days’ coming, but they should not listen to them.  In verse 24 he tells that when that day does come, that it will be quick and obvious as to what is going on.  He compares it to lightning, which is quick and bright and lights up the whole sky.  The phrase 'the days of the Son of Man" indicates that will bring with it a time of judgment. 

In verse 26 and following Jesus compares that day to the days of Noah, another time of decisive judgment.  People were just living their lives, eating, drinking, getting married, doing normal things, but their judgment came on them swiftly.  It is going to be the same way in the days of the Son of Man. 

Jesus also compared it to the destruction of Sodom in Genesis 19.  God’s judgment on Sodom came quickly and destroyed everything. 

These references indicate that the end time, whenever that might be, will come without warning, as many people are going about their normal lives without giving much thought to God, and were then unprepared for when His judgment came on them. So like the Flood and the Destruction of Sodom, the Day of the Son of Man will bring judgment on those who are busy living their lives without giving thought to God, and are therefore unprepared.  

Jesus inserts into this, a statement about his own suffering and rejection by the people of the current generation. Jesus uses the Greek word δεῖ (dei), which means ‘it is necessary.’ His rejection and suffering were things that had to happen before the Day of the Son of Man.  

Jesus tells them to "Remember Lot’s wife."  She died because she looked back at her old life in Sodom.  Jesus has previously warned that we should not look back.  ‘No one who puts his hand to the plow and looks back is fit for service in the kingdom of God.’ Luke 9:62.

Judgment will come quickly, and some will be taken and others left behind.  Will those taken, be taken to judgment or to salvation?  It is not completely clear, but it seems that those taken are taken for salvation. However, what is clear is that there are two different outcomes, one positive and one negative. 

The disciples ask where this was going to happen.  Jesus responds, “The vultures gather where the dead bodies are.”  Jesus doesn’t give them an exact location.  Instead, he talks about vultures.  Vultures fly over dead and dying bodies. While the meaning of the statement is not completely clear, it seems that Jesus finishes off this talk of judgment that indicates that the Day of the Son of Man will be visible, universal and permanent.  When the judgment comes it will be too late to change one’s verdict, and the vultures will already be flying overhead.  

The wise person then not be like those who lived their lives without giving thought to God.  Instead, we will live our lives, do out eating, drinking, getting married and doing normal things, while very mindful of God and His presence, and acting accordingly.  Let's avoid the circling of the vultures. 

Tom 

A Show of Gratitude

 Hello everyone.

I continue my exegesis of Luke 17 today, looking at a story you may be familiar with.  Jesus heals ten lepers, but only one returns to show appropriate gratitude.  Here is my translation:

11 While on his way to Jerusalem, Jesus was traveling through the area between Samaria and Galilee. 12 As he entered one of the villages, Jesus was met by ten leprous men, who stood at a distance from him. 13 In loud voices they said, “Jesus, Master, have mercy on us!” 
14 Seeing them, he said to them, “Go, show yourselves to the priest.” Then, as they went, they were cleansed. 
15 One of them, seeing that he had been healed, returned and praised God in a loud voice.  16 He fell down at Jesus’ feet and thanked him.  He was a Samaritan. 17 So, Jesus responded to the man, saying, “Weren’t there ten of you that were cleansed?  Where are the other nine? 18 Is the only one who has found a way to return and give thanks to God, this foreigner? 19 Jesus said to him, “Get up, and be on your way.  Your faith has saved you.”

Jesus set out for Jerusalem back in Luke 9:51 and Luke has been sharing stories from this journey.  It appears that Luke is not necessarily telling the story chronologically, as Jesus has entered Samaria previously,  and had gotten close to Jerusalem by chapter 10, when he went to Martha’s house. Now he is traveling through the area between Galilee and Samaria. This story likely takes place early on in his journey, as it happens while he is still between Samaria and Galilee. 

So, as he is traveling along, Jesus enters a village, where he is met by ten men, all who were suffering from leprosy. The ten all cried out to him, calling him ‘Master,’ and begging for his mercy. They place their request for healing within their recognition of Jesus’ authority.  Jesus, the Son of Man, has the authority and the power to heal them of their leprosy, and in their request they are recognizing that. 

Jesus tells them to go and show themselves to the priest.  He does not heal them immediately.  However, they obey him and on their way they are healed. As lepers they were outcasts in their communities, so with this healing they were allowed to resume the lives that they had previously.  This was no small thing for these men.  

They had the faith to obey Jesus and receive their healing, but unfortunately, most of the men lacked the gratitude to return and thank him for what he had done for them.  Only one of the ten returned to Jesus to say, “Thank you,” and to offer Jesus the appropriate praise. 

The one who did return was Samaritan, an outcast among the outcasts.  But it is only this Samaritan that returns.  As the only one who returns, we see another example of  a “good” Samaritan.  The nine others, who were likely Jewish, do not return to Jesus and give the appropriate praise to God. 

It is impossible to know what was in the minds of the other nine.  Perhaps they were so excited to get back to their lives that they forgot about Jesus.  We do know that Jesus noticed their non-appearance, asking about them, and wondering aloud why they had not returned to offer God some well-deserved praise.  

It is interesting that Jesus referred to the one who returned as “this foreigner.”  Jesus is not anti-Jew or anti-Samaritan, but he is pro-faith.  I think that he is merely pointing out that the one that returned was not the one that you might expect.  One would expect God's chosen people to show more gratitude. 

Jesus tells the man to be on his way and that his faith had saved him.  The one who shows gratitude receives a commendation from Jesus that the others miss out on. 

Tom

The Heart of the Servant

 Greetings everyone.

It has been a while since I have posted on this blog.  I hope to write more consistently moving forward.  Anyway, last I posted we were in Luke 17.  Jesus had challenged his disciples that they should not be stumbling blocks, and be willing to forgive those who sin against them.  In response, the disciples asked for greater faith.  Jesus tells them that with just the faith of a mustard seed, they could uproot trees and cast them into the ocean.  Then he follows with the handful of verses that we will look at today.  Here is my translation of Luke 17:7-10:

7 Which one of you, who has a servant who is plowing or tending to the sheep, will say to them, when they come in from the fields, ‘Quickly, come sit at the table’? 8 Wouldn’t you instead say, ‘Make my dinner and get yourself ready to serve me while I eat and drink. After that you can have your dinner”? 9 Would you thank the servant for doing what he was ordered to do? 10 It is the same with you. When you have done all that you have been commanded to do, you say, ‘We are just unworthy servants.  We have only done what we were supposed to do.” 

Jesus finishes his series of thoughts that began with a discussion about stumbling blocks and forgiveness, by asking, “Which one of you, who has a servant who is plowing or tending to the sheep, will say to them, when they come in from the fields, ‘Quickly, come sit at the table’?” The Greek word here is Δοῦλον (doulon), which is often translated as servant, actually is the word for slave. 

Jesus’ question is rhetorical, of course.  People who have servants don't ask them to sit at the table.  Everyone would all understand that the master is served and the servant does the serving.  Jesus continues his thought by pointing out that the master would more likely have the servant who has been working in the field, be the one to make and serve dinner.  Then, when the master is done, the servant may eat.  He also points out that the servant can not really expect to be shown special gratitude for doing what he was commanded to do.  

You may ask, "Where is Jesus going with this?" Being told that we are servants, who serve without receiving any gratitude isn't exactly encouraging.  But, I think that Jesus is making an important point.  We must hold on to humility.  Even when we have done everything, we should remember that we are merely servants, doing only what we were called to do.  

Think of the Pharisees. They were not like this.  They took great pride in their obedience to the commands, actually taking their obedience to a place that God had never intended, putting on a great show of their piety, and accepting praise from others. But, Jesus says, “When you have done all that you have been commanded to do, you say, ‘We are just unworthy servants.  We have only done what we were supposed to do.”  No matter what good I may accomplish, I need to always remember this and stay humble. Even though I really like praise, I need to always remember that this kind of humility is the right attitude of the heart for a disciple of Jesus. Fulfilling our responsibilities doesn’t earn us anything.  We must, instead, rely on God’s grace.  

In verse 10, the Greek adjective ἀχρεῖοί (achraioi) is used to describe the state of our servanthood.  The word can be translated as useless or unworthy.  Within the context, unworthy makes the most sense. The servant, having plowed the field, made and served dinner, has proven his usefulness, but he recognizes his unworthiness.  

As disciples of Jesus, we recognize that we are indeed unworthy servants.  However, God has found enough worth in us to redeem us with the blood of His Son.  As his servants we should not seek to make ourselves worthy and be recognized as such, but rather, we can enjoy that worthiness that comes from God.  A worth that Jesus earned for us, and we didn’t earn. Our ability to recognize our own unworthiness shows a sense of humility before God.  

Tom 

Increase Our Faith

Greetings everyone.

Today, we are going to start Luke 17. In these first few verses Jesus talks about not creating stumbling blocks, forgiveness and faith, in rapid succession.  Here is my translation of verses 1-6: 

1 Then Jesus said to his disciples, “It is inevitable that stumbling blocks will come, but woe to those through whom they come.” 2 It would be better for such a person for a millstone to be tied around his neck and thrown into the sea, than to be a stumbling block for these little ones. 3 Watch yourselves carefully.  If your brother sins, warn him strongly, and if he repents, forgive him. 4 Even if he sins against you seven times in a day, and turns to you seven times and says, ‘I repent,’ then you forgive him.”

5 Then the Apostles said, “Lord, increase our faith.” 6 The Lord responded, “If you have the faith of a mustard seed, then you can say to the mulberry tree, “Be uprooted and planted in the sea,” and it will obey you. 

In verse 1, the Greek word that Jesus uses here is σκάνδαλα (skandala), while it sounds like our English word ‘scandal,’ it's often translated as ‘stumbling block.’  Alan Thompson clarifies it like this:  “an enticement to apostasy or more broadly, a temptation to sin.” (Thompson, 264.) Jesus says that these stumbling blocks are inevitable.  We will face stumbling blocks, enticements to apostasy and temptation to sin.  However, he issues a ‘woe” or a warning to those who cause them to happen. 

You may remember that Jesus issued six ‘woes’ to the Pharisees in chapter 11. That word 'woe' comes from the Greek word οὐαὶ (ouai), meaning “the judgment that will come because of what they do in contrast to what they ought to have done.”  (Thompson, 195.)

Here Jesus issues this warning to anyone who creates a stumbling block for “these little ones.” What little ones is he talking about?  Is he talking about children, or something else?  Some think that he is referring to young disciples, here.  Whatever the meaning of ‘little ones’ here, I think that it is safe to say that we should strive to never do anything that would lead anyone else toward sin or apostasy. The punishment for such an action must be severe,  Jesus describes a situation that would undoubtedly kill someone and says that this is better than what awaits the person who is a stumbling block.  To have a large millstone tied around your neck and to be thrown into the ocean would bring certain death by drowning.  

Jesus adds in verse 3, “Watch yourselves carefully.”  Good advice. If I am going to avoid actions that lead others into sin, I need to be very careful about what I say and do. Then, partway through verse 3, Jesus seems to move in a somewhat different direction.  How do you respond when a brother sins? Jesus says to ἐπιτίμησον (epitimēson). This word is often translated as rebuke.  I have translated “warn him strongly.” The Greek-English Lexicon of New Testament Words defines the word as “to express strong disapproval.” 

Disciples of Jesus have a strong commitment to righteousness, so we should not let sin go unchallenged. However, this assumes that "in all of this that the disciples have a certain quality in their relationships that allows this type of positive, honest, loving, confronting behavior to occur without destroying their relationships." (Bock, 1387.)

Jesus follows the first imperative with a command to forgive.  “And if he repents, forgive him.”  In fact, Jesus is so serious about the forgiveness part that he tells his disciples that if a brother sins against him seven times in a day, he is to continue forgiving.  (Note: Jesus does not tell his disciples to rebuke or warn seven times in a day. Forgiveness is more important.) 

Jesus' imperative of offering what amounts to constant forgiveness to a brother who has sinned against you, clearly challenges the disciples.  They immediately ask Jesus to increase their faith.  This makes sense.  When we are hurt by someone, forgiving them is challenging enough.  When the offense is repeated, it becomes all the more difficult. The disciples recognized that they would need some help to obey this command.

Jesus responds to their request, stating,  “If you have the faith of a mustard seed, then you can say to the mulberry tree, “Be uprooted and planted in the sea,” and it will obey you.”Jesus is speaking in hyperbole.  Throwing trees into the ocean with our faith proves nothing.  Jesus' point for them was to have faith.  What might seem impossible, like offering that much forgiveness, is possible with God.  God is able to do a lot with just a little faith.  This concept works in our relationships as well.  God can work and does work in unexpected ways on our behalf.  

Mustard seeds are small, yet this is what Jesus chooses to compare our faith to.  We often take this scripture the wrong way, I think.  We say, “This isn’t happening the way I want it to, so I don’t even have faith the size of a mustard seed.” But, Jesus is encouraging here, not discouraging.  He is simply saying to have just a little faith, and God can do great things with it.  Like He told Gideon, “Go on the faith that you have.” 

So, Jesus covers a lot of territory in this short conversation with his disciples.  We must be careful that we don't cause others to stumble.  If someone does cause us to stumble, we need to forgive them, as often as is necessary.  Forgiving people who sin against us is difficult, and requires faith.  But, with a little faith can accomplish amazing things, like being a forgiving person. 

He Whom the Lord Has Helped

Hello everyone, 

Today, we will look at the last part of Luke 16, verses 19-31.  It is the parable of the rich man and Lazarus.  Here is my translation of the parable:

19 Now there was a man of great wealth, who dressed in purple clothing and fine linen, who lived in luxury and feasted every day.  20 There was also a poor man named Lazarus, who was covered with sores, who was placed at the rich man’s gate. 21 He longed to satisfy his hunger from what fell off of the rich man’s table.  Dogs came and licked his sores. 22 Then one day, the poor man died and he was taken away to be at Abraham’s side. Likewise, the rich man died and was buried.  23 While in Hades, in torment, he lifted up his eyes.  From far away, he saw Abraham, with Lazarus by his side. 24 He called out to Abraham, saying, “Father Abraham, have mercy on me and send Lazarus to dip his finger in water and cool off my tongue, because I am suffering terribly in these flames. 

25 Then Abraham said, “Son, remember that in your life, you welcomed all the good things, while Lazarus had only bad things. But now, he is here being comforted, while you are in torment.  26 But also, a great chasm has been established between us and you. Because of that, anyone wanting to cross over from here to there would not be able to.  Likewise, no one can cross to us from there. 

27 Then the rich man said, “Then I ask you, Father, send Lazarus to my father’s house. 28 Since I have five brothers, he could warn them, so that they may avoid coming to this place of suffering.”

29 Abraham responded, “They have Moses and the prophets. They should listen to them.”

30 The rich man answered, “No, Father Abraham, but if someone comes back to them from the dead, they will repent.”

31 Abraham responds, “If they are not listening to Moses and the prophets, they will not be persuaded, even if someone rises from the dead.”

There are three important characters in the story: A wealthy man, a poor man named Lazarus and Abraham. Robert Stein makes the point that this parable is connected to Jesus’ previous words about loving money, as it tells the story of a man who loves money and the lifestyle that it can provide. (Stein, 421)

The wealthy man had a very good life by our worldly standards. We wore expensive clothes.  He dressed in purple, which was expensive.  Purple dye was made from snails, and could be hard to come by.  The word  Greek βύσσον (bysson) used here, means fine linen, and is probably referring to his undergarments.  This man had the best of everything, even underwear. Luke describes the man’s lifestyle with these four words. Εὐφραινόμενος καθ’ ἡμέρανλαμπρῶς  (Euphrainomenos kath’ hēmeran lamprōs) According to Allan Thompson, these words involve living in luxury and feasting and doing it every day. (Thompson, 259.) So the main character of  our story lived a life of extreme comfort and luxury. 

On the other side, Lazarus was a poor man who was laid at the rich man’s gate. Lazarus is the only person that is named in any of Jesus’ parables.  His name ironically means "he whom the Lord has helped.”  The irony is that the name doesn’t seem to fit who we are talking about at all.  Lazarus does not seem to be helped by God on any level.  Darrell Bock, however, points out the significance of the name, stating that Lazarus is totally dependent on God for everything. (Bock, 1365.) He is poor.  He is covered with sores. (the Greek word ἐβέβλητο (ebeblēto) may indicate that he was too ill to move on his own.) And while the rich man feasted, he lay within earshot of the feast, longing to be fed the table scraps that were fed to the dogs. 

The two men lived in close proximity to each other.  One lived in luxury, while the other lived in poverty and pain.  The rich man did nothing to help alleviate the suffering of the poor man.  We can know that he was aware of Lazarus and his suffering, because later he calls Lazarus by name.  

Then, both men die.  Lazarus is carried by the angels to Abraham’s side, while the rich man finds himself in torment in Hades. The afterlife for Lazarus is a close fellowship with one of the all-time greats of the Old Testament - Abraham.  

The afterlife for the rich man was one of torment and pain.  Bock notes that now, in death, the man’s riches do not count for anything. (Bock, 1369.) This fits well with the points about money that Jesus had made earlier in the chapter.  

Now, the roles have reversed.  The one who enjoyed life's pleasures, without any consideration for the other, is now in torment.  The one who lived in misery, is now enjoying the banquet at Abraham’s side. 

The rich man, used to getting what he wants, begins making requests of Abraham. His first request is that Lazarus would come to him and dip his finger in water and cool his tongue. Is the rich man still trying to boss people around?  Even Abraham?  The man clearly recognizes Lazarus and calls him by name.  He asks for relief from his suffering, something he did not provide for Lazarus.  The rich man is longing for just a little water, similar to how Lazarus had longed for table scraps.  

Abraham tells the man that the tables have turned.  The rich man had everything, and Lazarus nothing, but now Lazarus is comforted, while he suffers. Think about how Jesus has talked about how we should view money, earlier in the chapter.  We should be generous and faithful with it, serving God and not money.  Undoubtedly, while in torment, the rich man wished he had lived by that standard previously. 

Abraham makes it clear that Lazarus could not cross over to the realm that the man is in, even if he wanted to. There is a chasm that separates the two places that cannot be crossed. The text doesn’t say whether Lazarus was willing or unwilling to go or not. 

Bock describes the scene like this, “In effect Abraham says that the rich man’s extravagant wealth and lack of compassion on earth has resulted in spiritual poverty and absence of mercy eternally. There is no mercy  in the afterlife for those who fail to show compassion in this life.” (Bock, 1372.) 

The rich man’s second request is that Abraham sends Lazarus back to warn his brothers, so that they will not end up in that place of torment as well. The rich man seemed to have no compassion for Lazarus in life.  It seems that the man is not without compassion, however.  He becomes very concerned for his family.  Why?  I would suspect that his five brothers live lives similar to his.  He recognizes their need to repent.  

His reasoning is that if someone were to return to them, that they know is dead, that they would listen and then repent, saving them from torment.  Abraham rejects his logic, telling him that they already have Moses and the Prophets.  They all had access to Moses and the Prophets to tell them how they should live and treat others.  If they aren’t listening to that, then they aren’t going to listen to Lazarus, returned from the dead. 

Abraham’s response to the rich man is very interesting in its context.  Jesus is telling this story and saying that those who don’t listen to God’s Word, aren’t going to change, even if a miracle comes along like someone returning from the dead.  Jesus does return from the dead and his detractors generally do not listen. 

One more thought. This parable rejects the false formulas that we often hold.  “Wealth = God is blessing you” and “Suffering = You have sinned.”  These formulas do not hold up in this story.  The one with the material blessing was not right with God and the one who suffered was.  Lazarus, though poverty-stricken, was honored by God.

      Alan J. Thompson, Exegetical Guide to the Greek New Testament: Luke, Nashville, Tennessee, B & H Academic, 2016. 
       Darrell Bock, Luke Volume 2 - 9:51-24:53, Grand Rapids, Michigan, Baker Academic, 1996. 
       Robert Stein, The New american Commentary:Luke, Nashville, TN, B&H Publishing, 1993.