Parable of Lazarus and the Rich Man's Warning
The parable of Lazarus and the Rich Man, found in Luke 16:19-31, presents a stark contrast between two individuals in life and their reversal of fortunes in the afterlife. This narrative is often understood as a warning against the dangers of worldly wealth and indifference to the suffering of others [5].
The parable describes a "certain rich man" who lived in luxury, dressed in purple and fine linen, and feasted sumptuously every day [Luke 16:19]. At his gate lay a beggar named Lazarus, "full of sores," who longed to eat the crumbs that fell from the rich man's table [4, Luke 16:20-21]. The name Lazarus, meaning "God helps" or "assistance of God," is a form of the Hebrew name Eleazar [1, 2]. While there was another Lazarus, the brother of Martha and Mary, known for his resurrection in John 11, the Lazarus in this parable is distinct [1, 8].
Both men eventually die. Lazarus is carried by angels to Abraham's side, a metaphorical representation of paradise [Luke 16:22]. The rich man also dies and is buried, but in Hades, he finds himself in torment [Luke 16:22-23]. From his place of suffering, the rich man sees Abraham far off, with Lazarus by his side. He cries out to Abraham, asking him to send Lazarus to dip the tip of his finger in water and cool his tongue, for he is in agony [Luke 16:24]. Abraham refuses, explaining that in their lifetimes, the rich man received good things, while Lazarus received bad things. Now, their situations are reversed, and a great chasm separates them, preventing anyone from crossing [Luke 16:25-26].
The rich man then pleads with Abraham to send Lazarus to his five brothers, so that they might be warned and avoid his fate [Luke 16:27-28]. Abraham responds that they have Moses and the Prophets, and they should listen to them. The rich man insists that if someone from the dead went to them, they would repent. Abraham's final word is that if they do not listen to Moses and the Prophets, "they will not be convinced even if someone rises from the dead" [Luke 16:29-31].
The nature of this narrative—whether it is a parable or a historical account—has been a point of discussion among interpreters. Adam Clarke suggests it could be either, noting that if it is a parable, "it is what may be," and if it is history, "it is that which has been." He concludes that it is equally instructive regardless of how it is viewed [3]. John Gill, however, argues that it is a parable, noting that some ancient manuscripts preface it with "he said also another parable," and that the idea of pointing out the rich man's house in Jerusalem is a later invention [4]. Matthew Henry emphasizes that the parable serves as a warning against the "wrath to come" and is intended to awaken those who are "fast asleep in sin," particularly those who mock Christ's teachings against worldliness [5].
The parable highlights several key themes. It underscores the reversal of fortunes in the afterlife, where the suffering of the righteous poor is rewarded, and the neglect of the uncharitable rich is punished [7]. The rich man's request for Lazarus to bring water suggests he felt some obligation from Lazarus, perhaps implying that Lazarus was not entirely spurned during his lifetime, but rather simply neglected [6]. The parable also emphasizes the sufficiency of Scripture (Moses and the Prophets) as a guide for life and a warning about the consequences of unrepentance. The rich man's desire for a sign from the dead for his brothers is rejected, indicating that divine revelation already provided is sufficient for conviction [Luke 16:29-31]. The parable thus serves as a powerful admonition against materialism and a call to compassion and heedfulness of God's word [5, 9].
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Lazarus — (whom God helps), another form of the Hebrew name Eleazar. + Lazarus of Bethany, the brother of Martha and Mary. (John 11:1) All that we know of him is derived from the Gospel of St. John, and that records little more than the facts of his death and resurrection. The language of (John 11:1) implies that the sisters were the better known. Lazarus is "of Bethany, of the village of Mary and her sister Martha." From this and from the order of the three names in (John 11:5) we may reasonably infer that Lazarus was the youngest of the family. All the circumstances”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Lazarus — assistance of God”
- Luke (Methodist/Wesleyan) “Adam Clarke on Luke 16:19: There was a certain rich man - In the Scholia of some MSS. the name of this person is said to be Ninive. This account of the rich man and Lazarus is either a parable or a real history. If it be a parable, it is what may be: if it be a history, it is that which has been. Either a man may live as is here described, and go to perdition when he dies; or, some have lived in this way, and are now suffering the torments of an eternal fire. The account is equally instructive in whichsoever of these lights it is viewed. Let us carefully observe all the circumstances offered h”
- Luke (Baptist/Reformed) “John Gill on Luke 16:18: There was a certain rich man,.... In Beza's most ancient copy, and in another manuscript of his it is read by way of preface, "he said also another parable": which shows, that this is not a history of matter of fact, or an historical account of two such persons, as the "rich" man and the beggar, who had lately lived at Jerusalem; though the Papists pretend, to this day, to point out the very spot of ground in Jerusalem, where this rich man's house stood: nor is it to be understood parabolically of any particular rich man, or prince; as Saul the first king of Israel; or”
- Luke (Nonconformist/Puritan) “Matthew Henry on Luke 16:19: As the parable of the prodigal son set before us the grace of the gospel, which is encouraging to us all, so this sets before us the wrath to come, and is designed for our awakening; and very fast asleep those are in sin that will not be awakened by it. The Pharisees made a jest of Christ's sermon against worldliness; now this parable was intended to make those mockers serious. 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. Now this parable, by drawing the curta”
- Luke (Methodist/Wesleyan) “Adam Clarke on Luke 16:21: And desiring to be fed with the crumbs - And it is likely this desire was complied with, for it is not intimated that he spurned away the poor man from the gate, or that his suit was rejected. And as we find, Luk 16:24, that the rich man desired that Lazarus should be sent with a little water to him, it is a strong intimation that he considered him under some kind of obligation to him; for, had he refused him a few crumbs in his lifetime, it is not reasonable to suppose that he would now have requested such a favor from him; nor does Abraham glance at any such unchar”
- 1 Samuel (Baptist/Reformed) “John Gill on 1 Samuel 2:7: The Lord maketh poor, and maketh rich,.... Which is true in a natural sense of the same persons, as might be exemplified in the case of Job; and of different persons, as in the parable of the rich man and Lazarus; for both poverty and riches are of God, see Pro 22:2. Poverty is of God; for though it is sometimes owing to a man's own conduct, yet that there is such a difference among men in general, that some should be poor, and others rich, is owing to the wise providence of God, that men may be dependent on one another. Riches are of God, and are the gifts of his bo”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: is one, the raising of Lazarus; but the predictions are two; made evident, the one here, the other in the world to come. Consider now, how they are all proved by one another. For if a man disbelieve the resurrection of Lazarus, from the prophecy uttered about the Church let him learn to believe the miracle. For the word spoken so many years before, came to pass then, and received accomplishment: for “the gates of Hades prevailed not against the Church.” You see that He who spake truth in the prophecy, it is clear that he also wrought the miracle:”
- Luke (Nonconformist/Puritan) “Matthew Henry on Luke 16 (introduction): The scope of Christ's discourse in this chapter is to awaken and quicken us all so to use this world as not to abuse it, so to manage all our possessions and enjoyments here as that they may make for us, and may not make against us in the other world; for they will do either the one or the other, according as we use them now. I. If we do good with them, and lay out what we have in works of piety and charity, we shall reap the benefit of it in the world to come; and this he shows in the parable of the unjust steward, who made so good a hand of his lord's”