Luke 16:19-31 is popularly known as the parable of Dives and Lazarus. "Dives" is the Latin word for "rich man" but has in popular usage become the proper name of the one who, in the story, was the direct opposite of Lazarus the miserable beggar. It is ironic however to note that although Lazarus is named in the story, he never actually does anything! The introduction of the parable shows him miserable in contrast to Dives who parties daily, but in the story proper, it is Dives and Abraham who talk while he remains rested in the bosom of the patriarch.
Popular preaching has made the parable into a lesson about kindness and care for the poor or as a launch pad for an instruction about the torments and joys of the after life. While the elements for such subject matters can be found in the parable, still, these are not the real intent of the parable. The indifference of Dives to the plight of Lazarus in life is but the introduction to the heart of the parable which is dominated by the figure of Abraham. While one can envy the rest of Lazarus who finally finds comfort in the bosom of FAther Abraham and be horrified at the possibility that one may taste the torments of Dives, still, the setting of the parable is NOT heaven nor hell, strictly speaking, but Sheol, the place of death. It is used as the backdrop for Abraham's statement that if the living do not believe in the Law, then they would not believe even "one who has risen from the dead".
A brief outline of the parable can be presented thus:
- Introduction:The condition in life of Dives and Lazarus: a contrast
- Dives and Lazarus in Death (The Reversal of Fortunes Explained by Abraham)
- The Reversal of Fortunes is Final
- The Living Find Their Warning In Moses and the Prophets
- Dives and Lazarus in Death (The Reversal of Fortunes Explained by Abraham)
The Reversal of Fortunes
It is to be noted that the reversal of fortunes of Dives and Lazarus is a leitmotif in the Lucan Gospel. Mary announces it in her Magnificat (Luke 1:51-53) and in Jesus' woes to the rich (Luke 6:24-26). In this latter section of Luke, the important idea is found in the phrase "you have received your consolation now". Being "filled up", "accepted" and "patronized" NOW excludes one from the "filling up" "acceptance" and "laughter" later on, when the kingdom of God finally breaks through and the banquet is laid out for those who have entered through the narrow door (cf. Luke 13:22-30).
Echoes of the reversal of fortune are also found in Jesus' reassuring words about the kingdom being saved for his disciples, those who do not put their trust on wealth (Luke 12:22-34), who are unlike the Rich Fool who forgets about the inevitability of loss of life and wealth in death (Luke 12:13-21). Finally, in the statement of Jesus about the conduct of hosts in preparing the list of those they are to invite to parties, one finds a direct contrast in the attitude of Dives towards Lazarus.(Luke 14:12-14)
Given the above examples of references and allussions to a reversal fortunes where "God fills the hungry with good things and sends the rich empty away", the requests that Lazarus makes to Abraham gives Jesus an occassion to deepen the concept. First, the reversal of fortunes will be such that those like Lazarus will be completely at rest. In the main part of the parable, Lazarus is talked about but he never does or says anything on his behalf. It is Abraham who protects the comfort and tranquility of Lazarus from the incursions of those like Dives who even at death think that they can still push anyone around.
Second, the reversal of fortunes will be final. Abraham explains that no one can come to the aid of those in torment because of the great gap between these and those at rest. While the description given in the parable of the setting where the conversation takes place can lead one to imagine a Sheol with a Dantesque coloring, Abraham's intent is not to describe the "depths of hell". Rather, through Abraham, Jesus is emphasizing that there will be nothing and no one who can console the tormented: they have received their reward in life, they will receive none after.
Finally, The living are warned about this reversal of fortunes in the Law and the prophets. And here is the main thrust of the parable; it is also the concluding statement that Jesus throws at the Pharisees who are not only greedy but also are hypocritical in their practise of the Law.
The reversal of fortunes is actually the background music in prophetic oracles against those nations which have caused so much suffering to the people of Israel who will be saved through a remnant (cf. Zeph. 3;Zech. 14:16-21;Mal. 3:13-24. In sapiential tradition, such a reversal is alluded to in statements about the innocent who are unjustly tormented in this life by the unjust (cf. Wisdom 1:16-3:12). In the psalms, one can find songs expressing hope and thanksgiving in the certainty that God will vindicate His devotees against those who have been making life difficult for them. (see for example, Ps. 3; 17; 69; 91; )
In sum, when Abraham tells Dives that his brothers already have the Law and the prophets as warning, allussion is made to a rich collection of oracles and sayings about God who will vindicate those who have put their trust in Him. It is therefore a question of Whom and What they trust which matters. "If they do not believe in the Law and the prophets, not even will they believe in One Risen From The Dead"
The Parable in Context
The last statement of Abraham may at first sound as if referring to Lazarus whom Dives wanted to go to his brothers so as to warn them. But the phrase "One Risen from the dead" can also refer to Jesus, the Resurrected One. Perhaps in writing it this way, Luke was also explaining why even with the Resurrection there were those who continued to sneer at the teachings of Jesus the Christ and refuse to believe in Him. If this is the case (and there are indications that it is so), then the whole parable is not only about the reversal of fortunes but also about the importance of Jesus and His teachings as against those of the Pharisees and especially their attitude towards money and the Law. An illustration of the context of Luke 16:19-31 within the complex that is constituted by Luke 15:1-16:31 is given here. Below is my summary of those two chapters.
15:1-16:31 can be considered a unity since the main characters in these chapters remain the same: the Pharisees, Jesus and the disciples. The themes of the conversation are interconnected. The parable of the lost and found was addressed to the Pharisees who react negatively to publicans and sinners being welcomed by Jesus. In reminding his disciples that they too -- like the prodigal son -- should work out their salvation even if the Father is merciful, he talks to them about how to administer their wealth. Jesus emphasizes that true religion and money do not mix, that is why disciples should be detached from it. The Pharisees sneer at this since they believed that the Law and money can come together. They are characterized by Luke as greedy for money but it was an assumption that he who was rich is blessed in some way by God. And that blessing derives from a particularly good relationship with the Law. It is within this context that Jesus talks about the Law and the proclamation of the Kingdom. From the time of the prophets until the time of John the Baptist was the period of the Law; from that moment onwards, it is the time of the proclamation of the Kingdom and everyone would like to enter. This doesn't mean however that the Law is rendered obsolete since belief in the Risen One will be proof that one has truly believed in the Law. This last becomes the theme of the parable of Dives and Lazarus. In other words, Luke 16:19-31 actually summarizes Jesus teachings on the Law and the proper use of wealth as found in Luke 15:1-16:31
