Sermon Tone Analysis

By the fact that Jesus gives no transitional language here we can safely assume that vs. 19-31 are a continuation of the thought and teaching regarding Kingdom living.

In this example Jesus sets a contrast between a rich man and a man named Lazarus, who was a beggar.

The contrast here is not ultimately about if you have money or you don’t have money but the connection between your heart and money.

As Jesus has said, where your treasures are there will your heart be also.

The tendency of the gospel of Christ is both to reconcile us to poverty and affliction and to arm us against temptations to worldliness and sensuality.

A Contrast of Lives

A Life of Luxury (vs.19)

Lavish Dressed— clothed in purple & fine linen: purple was the color of royalty and was a very precious and expensive material in that culture due to the dye being derived from snails (Kistemaker 1980:236-37; SB2:222).

Argu: Mark 15:17,20 describe how as part of the cruelty and mockery of Jesus they placed a purple robe on him.

The lavishness of his life was not only by the out garment of purple but also his fine linen, which is probably a reference to fine Egyptian undergarments, which generally sold for twice it’s weight in gold.

This man knew of nothing but the best for himself from head to toe.

Luxurious Dining— feasted sumptuously every day: this idea is that he enjoyed himself eating luxuriously every day.

Whatever his heart desired for food it was fixed for him and he feasted on it.

In a country where the people were fortunate to eat meat once a week, this man is described as being a extravagant self-indulgent man.

Argu: The idea of sumptuously is comparable to the rich fool who had so prospered he said he would sit back take his ease, eat, drink and be merry (Lk.

12:19).

While feasting here is not comparable to the occasional feast put on by the gracious father of chapter 15, the language of merriment is certainly to be included in festivities of this man’s daily life.

The very idea is comparable to that of James 5:5 You have lived on the earth in pleasure and luxury; you have fattened your hearts as in a day of slaughter (NKJV).

Note no charge is given against this man of gross sin; such as: adultery, murder, theft or embezzlement.

Rather that he had every advantage in which he could give to something worthwhile in life, yet he lived for himself.

He is what some might call filthy rich, but as we shall see the condemnation that comes to his life is not the result of his being rich.

No name is given to this man because his identity isn’t nearly so significant as what he represents to have given him a specific name would have called attention to a specific personality and compromised the generic focus.

He thus represents the affluent who enjoy the life of luxury.

Reflecting the money-loving life which the Pharisees aspired for themselves.

You see in a very real sense they may have actually been the original prosperity gospel preacher.

For a Jewish man to enjoy such a life as this was considered to be highly blessed of God.

Even today we see such thinking is still prevalent.

If you enjoy great wealth, success and the comforts of life you have been highly blessed and are obviously favored of God.

But that is simply not what the bible teaches and certainly not the outcome of this story of our Lord.

A Life of Poverty (vs.

20)

Though this poor man or beggar is given a name, Lazarus-”God helps.

The name is significant, for it indicates someone dependent on God.

Additionally though he is unknown to the people, it points that he is known by God.

But the most poignant detail is that this individual is clearly known by name to the Rich man.

He reflects that portion of the culture to which the Pharisees or the affluent were undesirable even the expendables of society.

Argu: cf.

Luke 14:13 where the Lord calls for the poor, maimed and lame to be invited; Luke 14:21 when the angry master sent his servants out call the poor, maimed, halt and blind.

Such were many of the common people who in an agrarian culture, where they had no secure landholdings could find themselves without work and the basic provisions of life.

1.

His lying at the gate-- “gate” word that is used for highly ornate gates used at the entrances to cities, temples, or palaces; shows the grave poverty of this man as his existence is dependent on his hope of being able to receive food.

2. His longing-- the language describes a strong desire, often for food that is willing even to eat the scrapes, probably better rendering than what we think of crumbs.

In the context of that high culture feasting it would have been more like “food finger towels” or for us the bread used to wipe off a plate, such as would be thrown out or might be given to dogs.

William Barclay notes:

In that time there were no knives, forks or napkins.

Food was eaten with the hands and, in very wealthy houses, the hands were cleansed by wiping them on hunks of bread, which were then thrown away.

That was what Lazarus was waiting for.

Yet no such morsels were received.

This rich man comparable to the priest and Levite of the earlier parable of the Good Samaritan: he does not really see the suffering, he simply passes him over (Brock footnotes, 1367; Schweizer 1984: 260).

The crippled condition seemingly has left him immobilized quite possibly as a result of his extreme malnourished condition.

Such immobility is further affirmed by the fact that he is apparently unable to keep the dogs from licking his sores.

3. His sores licked— The sores further indicate that Lazarus is not only sick but in pain with what might be surface ulcers or abscesses (Bock footnote, 1366: BAGD 251; BAA 507).

The dogs licking would have rendering him ceremonially unclean not to mention infected (Bock 1996: 1366).

Such dogs would not have been as you might think of your household beloved pet.

The word used here is for a wild, undomesticated dog (Bock fn.

136; BAGD 461;BAA 936; Phil.

3:2; Rev. 22:15; Klostermann 1929: 168).

Rather than receiving compassion and nourishment this man only gets the embarrassing attention of wild unclean animals.

Darrell Bock writes, “Later rabbis would have described Lazarus’s condition as no life at all.

They had a saying that three situations resulted in no life: one who depended on food from another’s tables, one ruled by his wife, and one whose body was full of sores (b.

Besa 32b; Manson 1949:299).

By this estimation Lazarus’ life was desperate as the rich man’s was luxurious and in the eyes of the religious leaders the rich man was blessed and Lazarus was surely cursed of God.

Lazarus never speaks in this parable, he suffers in silence and seemingly unnoticed.

The Great Reversal (vs.

22-23)

Because death is not the end of the souls of men this story continues here revealing, it is eternity that can present individuals with a great and dramatic reversal of existence.

Contrary to the naysayers, annihilationist and atheist beliefs, everyone will spend eternity somewhere and many will find in the afterlife a shocking reality.

C.S. Lewis was told about a gravestone inscription that read: “Here lies an atheist—all dressed up and no place to go.” Lewis quietly replied, “I bet he wishes that were so!” (Wiersbe, W. W. (1996).

The Bible exposition commentary (Vol. 1, p. 241).

Wheaton, IL: Victor Books).

Eternal Comfort (22a)

We are told, in Luke’s matter of fact wording, that the beggar--Lazarus died.

However, it is there that the story takes a dramatic twist from what Jesus’s Pharisaical audience would have expected.

Rather than being condemned, for what in their minds a truly cursed and unclean life we are told and was carried by angels into Abraham’s bosom.

Wow! what is that all about?

This was a common Jewish image of being given a heavenly or angelic escort.

As for Abraham’s bosom— this is a reference to being in a blessed place.

Nothing could be a high prize and honor than to be escorted to the place of honor by the side of the Father of the faithful.

Argu: this seems to be a parallel thought to the OT references to being gathered to the fathers (Gen.

15:15—promise given to Abraham; Gen. 47:30—Joseph; Deut.

31:16—Moses).

Abraham’s bosom is used to communicate the idea of Paradise, such as used by Christ on the cross when he promised the thief who expressed faith in him to be with Him that day in paradise.

Rather than bosom today we would simply say, “standing at Abraham’s side.”

Abraham is significant as the representative as the father of the faithful or the righteous ones.

Abraham has thus received Lazarus into the place of the faithful ones.

Though Abraham’s bosom is not a technical name for heaven in Jesus’ day, because of this parable it was later understood as such ( NAC; Logos Digital).

So Lazarus who lay unnoticed, suffering, starving and with sores at the gate of a rich man’s great house, now has been received to the side of Judaism’s Patriarch enjoying intimate fellowship and the blessings of the faithful.

He reflects a man who obviously accepted his suffering without complaint or hostility.

He was a godly man who had been faithful in and with what he had found himself, dependently on God.

Thus his trust in God is richly rewarded in the eternal reversal.

Eternal Anguish (22b-23)

As was true with the beggar so we see here in vs. 22 with the rich man.

He likewise died and was buried.

Possibly the burial is mentioned so as to assure the listener that his condemnation had nothing to do with him not having a proper and honorable burial, as some thought to be neglected in giving a man a proper burial was to testify to his condemnation.

Regardless of the nature of his life and burial out attention is immediately captivated by the reality death changed everything the rich man knew of pleasure, comfort and luxury.

Jus t as Lazarus was described by three conditions of misery, so we see here three counter miseries of this man in hell.

1.

In Hell he lifted up his eyes — this depicts both the shocking reality of being condemned with the unrighteous, but also of the dead being conscious of their fate.

He knows with full comprehension that he has not been found acceptable to God but denied.

Hell some translate “Hades” the place of the dead, though parallel to the OT word Sheol, when used in the NT always “carries a negative connotation since in Mat.

16:18; 11:23; Luke 10:15 Jesus’ teaching suggest that only the power of death and judgment is associated with Hades” (Brock 1996: 1370).

What is clear is that it stands in contrast to the place where Lazarus is with Abraham.

2. In Torments— meaning torture or torments, such as might be described in that culture in connection with trying to elicit a confession out of a slave.

The suffering is further described in vs. 24, where he longs for a momentary drop of relief from the heat of this torment.

3. Insight of Abraham— Abraham is far off and Lazarus is right by his side seems to press the anguish of discovering your were wrong, your life was wasted.