The Gospel of Luke
The Parable of the Rich Man: Lk 16,14-31
Three Sayings: 16,14-18
The Pharisees are presented as "lovers of money", not specifically "mammon". Dt 28,12-14 indicates that prosperity is a sign of God's blessings that comes by keeping the commands of God. Job was wealthy at the beginning, he was blessed by God after his trial and even more wealthy at the end.
Verses 14 and 15 are a direct reply by Jesus to the Pharisees. In terms of 16,13, they have chosen mammon.
"Justifying oneself" recalls the lawyer in 10,29 before the parable of the Good Samaritan. An abomination such as that of the book of Daniel is an idol. So money-mammon have become an idol for them.
That God knows hearts is shown by his choice of David as king of Israel (1 Sam 16,7) while Ps 139 deals with the topic at length.
The second saying therefore echoes Matthew in the Sermon on the Mount. This is a point Luke needs to make somewhere in his Gospel.
This is even more true of the unexpected statement about divorce and adultery in verse 18. Both Mark, Mk 10,2-12, and Matthew deal with the matter at length. Luke here makes the statement about divorce which he needs to insert somewhere. It must therefore go back to Jesus himself and its fundamental importance recognised from the beginning. The teaching is clear but we need to note that in all three Gospels to the Pharisees. With thems, clear teaching is needed. Jesus' approach in pastoral situations would no doubt be that of compassion. See as example, the woman caught in adultery, John 8,1-11.
The Parable of the Rich Man: 16,19-31
Lazarus is the only person ever named in a parable. A name is needed so that he can be part of the discussion between the rich man and Abraham. In fact, Lazarus' role is to be the object of that discussion. The focus of the parable is entirely on the rich man and his attitudes and then those of his brothers.
The second half of the parable begins in verse 27 and, as we will see, the main point of the parable comes in this part.
At this point we can note how the real point of a story can often be found in the second half of a parable. The Prodigal Son is another example. Tradition may stress the younger son, the prodigal. Yet the main point of the story when read within its full context is carried by the elder son.
The rich man could hardly be richer: purple was the most expensive dye, worn by kings and emperors. His daily banquet is what most people would have had once or twice a year if they were lucky. The woe on the rich in Luke's Beatitudes (6,20) come to mind. He is failing to fulfill Dt 15,11 and the need to care for the poor.
Lazarus as described at rather greater length in verses 21 and 22. He could hardly have been more destitute - dogs were regarded as unclean animals. He is the real poor man of the Beatitudes, 6,20. And he is right there at the rich man's gate.
We are told first of the poor man's death. We are not told if he was buried (Tobit 1,17) but we are told he is carried by angels to the bosom of Abraham. That's a reminder that the poor man is a true son of Abraham.
We are then told that the rich man died and he was buried. We are given no details of that burial. A simple statement makes the point.
Verse 23 tells us of the reversal of fates after death with the rich man now in torment. That as I noted is a classic story motif.
In verse 24, the rich man adresses Abraham as Father. He too regards himself as a son of Abraham, despite his neglect of the other son of Abraham just outside his gate. What is perhaps most shocking about this verse is that the rich man in fact knows the name of the poor man. And he expects Lazarus to do his bidding, to be at hs beck and call. Verse 24 makes it clear that the rich man has learnt nothing. He is stuck where he is, with the great chams of verse 26.
So we move to verse 27 and the second half of the parable, the part which is special to Luke. The rich man continues to call Abraham "Father". He still thinks that Lazarus is his to command, requesting Abraham sends Lazarus to his brothers.
"Warn" in verse 28 is the same word used for "witness" in Acts 2,40 and elsewhere. Thus the attitude of the brothers illustrates the earlier saying about the law and prophets in 16,16-17.
Abraham's reply in verse 29 makes the fundamental point about listening to what they already have, Moses and the prophets. The risen Lord makes the same point to the disciples on the road to Emmaus (24,27) with a full explanation. Here, the brothers could listen to Dt 8,11-20 indicating how easy it is to forget God when life is settled.
The rich man speaks of repentance in verse 30 but Abraham's reply in verse 31 repeats the need to listen to Moses and the prophets. There is of course a hint here of Jesus' own resurrection to come.
Luke's community hearing this story would be thinking of the Jews (by then largely descendants of the Pharisees) who had rejected Jesus, risen from the dead and also rejected his word. Yet there is a warning there too, the stumbling block or scandal of 17,1.
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The Sunday Gospel
The Amos reading this week is a much better fit with the Gospel than last week's reading because it highlights the complacency of the rich. We saw how this is part of the main theme of the Gospel.
Now return to the main page to continue our reading into the next chapter.