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LUKE
16:19-31
LAZARUS AND THE RICH MAN
ORIENTATION
I.
This story is not a parable. It is an actual historical event that Jesus
uses in order to teach the urgency of adjusting to God's terms for
relationship with Him, while one is still here on earth. Hebrews 9:27. "It
is appointed to man to die once and after this comes judgment."
I take the story as literal since (1)Jesus never used a personal name in any
parable. And (2) Jesus always used real life (or death) situations to
illustrate His points of truth. Accordingly, Lazarus was real; the rich man
was real; and the details of the story are real.
If there is any connection to what precedes this story in Luke, it most
certainly must revolve around two issues. (1) Luke 16:13-14: "you cannot
serve two masters . . . you cannot serve God and riches."
Verse 14, "the Pharisees were lovers of money."
Jesus deals with the fact that riches CAN be a deterrent to finding a right
relationship with God. This will be stated again later as recorded at Luke
18:24-25, "It is easier for a camel to go through the eye of a needle than
for a rich man to enter the kingdom of God."
and (2) Luke 16:16-17" "the law and the prophets was until John. Since then
the gospel of the kingdom of God is being announced and everyone is forcing
his way into it." (trying to get into it on one's own terms such as at John
1:13, heredity [blood]; self-effort [the will of the flesh/sin nature]; or
religion [the will of man].
What is the gospel of the kingdom?
John's message: Mark 1:4 with Acts 19:4, "proclaiming a baptism of a change
of mind-for-the-forgiveness of sins . . . telling the people to believe in
Him who was coming after him, that is, in Jesus."
And Jesus: Mark 1:15, "The time is fulfilled and the kingdom of God has
drawn near; change the mind and believe in the gospel." (Mat. 4:17, the
kingdom of heaven).
The issue here is belief in the arrival and person of the promised messiah;
Jesus.
And this is the background issue for why someone would go to paradise and
why someone would go to torment.
Accordingly the Pharisees and the rich man fall under the indictment
clarified by Jesus at John 5:37-47.
Verse 45, "do you think I will accuse you before the Father? The one who
accuses you is Moses, in whom you have set your hope."
Verse 39, "you search the scriptures because you think that in them you have
eternal life."
We see that ETERNAL LIFE is in the minds of the rich and the religious. The
rich man KNOWS why he is in torment. He does not even question WHY he is there.
II.
HADES AND THE LOCATION OF THE DEAD
Prior to Christ's resurrection, Hades was divided into 3 compartments.
1. Torments: This is for the unbelievers, and is a place of agony. Verses
23, 28
2. Abraham's bosom: This is for the believers, and is a place of comfort.
Verses 22, 25.
Abraham's bosom is NOT a valid "name" for this place. This is just where the
angel placed Lazarus after bringing him to the place of comfort - paradise.
More on this later.
At Luke 23:43, Jesus called it paradise. Paul calls it Paradise at 2Cor.
12:1-4.
This part of hades was removed and taken to the third heaven when Jesus
ascended to the Father's throne after His resurrection.
See topic: THE SAINTS IN HEAVEN
3. The great chasm between: Verse 26, which is probably to be Identified
with -
A. The pit of the abyss of Revelation 9.1-2; and the abyss at 20.1-3.
B. And tartarus of 1 Pet. 3.19-20; 2 Pet. 2.4; Jude 6
During the Old Testament time period, prior to the resurrection of Jesus,
God placed the spirits of those who died into the "the depths of the earth"
(Psalm 63:9-10) in a place called in the Hebrew, sheol and in the Greek,
hades.
Isaiah 38:10; Gen. 37:35; 42:38; 1 Sam. 2:6; Job 21:13.
Jesus said to the criminal on the cross next to Him, "today you will be with
me in paradise." They both died and their souls went into sheol/hades to
paradise, in "the lower parts of the earth." Eph. 4:9.
David wrote of himself and the Messiah at Psalm 16:10, which is quoted by
Peter at Acts 2:27. "You will not abandon my soul to Sheol/Hades."
This indicates that both David and the Messiah had confidence that their
soul would not be left in Sheol/hades. In David's case, he knew that upon
his death, he would go to Sheol, and later in God's plan, there was another
destiny awaiting him beyond the temporary existence in Sheol.
In Messiah's case, He knew that the "visit" to Paradise in Sheol/Hades was
to be short term, as He would be returned to His body in three days through
the resurrection.
The placement of the believer's soul in the place of comfort is amplified by
Jesus when He said, "the angels carried him."
This specific factor was not taught in the OT scriptures, but I suggest that
it was understood through oral teaching that when the believer "died" his
soul left the body and was carried by the angels into sheol.
Since the mechanics of this placement is not explicitly taught in the Old
Testament, that has led some to discredit the events of this story as
fictional and based on extra biblical human tradition.
Jesus was representing a true picture of what happens at death. He did not
need to "borrow" from some extra biblical data. He knew the truth of how it
all "works."
To me, it is more reasonable to understand that Jesus was representing a
true picture of what happens at death rather than supporting a fake picture.
There is nothing in the context that suggests to me that He was "catering"
to religious, mythical and superstitious false doctrine (which is what it
would be).
It is mythology and religion that COPIES the truth and distorts it because
they are unable to understand it.
Jesus mentions this placement in Hades at Luke 23:43, when he tells the
believing criminal on the cross, "Truly I say to you. Today you shall be
with me in paradise." When the two of them died, they both went into the
lower parts of the earth, to the place of comfort in hades (Ephesians 4:9).
This then is
the actual name for this place of comfort rather than Abraham's bosom.
To repeat, this story is not a
parable.
A parable is an illustration taken from normal human life in order to teach
a particular point of doctrine.
Of all the parables taught by Jesus, none of them ever used a personal name,
let alone TWO as does the story of Lazarus and the rich man.
However, even if one believes it to be a parable, that same person must
realize that Jesus always used situations of human reality to make His
points. Accordingly, whether one chooses to accept the rich man and Lazarus
as historical personages is inconsequential. The fact remains that the
nature of the event is true.
Therefore, it is clear that before the resurrection of Jesus, when a
believer died, he was carried by angels into Hades or Sheol (Hebrew) to a
place of comfort.
In the story, the poor man is "carried away by the angels to Abraham's
bosom."
I suggest that Abraham's bosom is NOT the title of this location of comfort,
but rather just where the angels placed Lazarus after bringing him to the
place of comfort - paradise.
This is confirmed because when the rich man looks across the chasm, he does
NOT see a PLACE, but he sees a person; he sees Abraham.
So in other words, when Lazarus died, the angels took him to paradise and
when they arrived in paradise, the angels brought him to Abe and placed him
at his side resting upon his chest, where perhaps they "hung out" for awhile
in sweet fellowship. Shortly, the rich man, who is in the place of torment,
and is able to see across the chasm, sees Lazarus hanging out there and thus
the subsequent conversation.
It is significant that whereas, Jesus speaks of "paradise" being in the
earth (hades), which we know by comparing Luke 16:22-23; 23:43 and Ephesians
4:9, Paul speaks of "paradise" being in the 3rd heaven at 2 Corinthians
12:1-4.
Likewise we now "see" the OT believers IN HEAVEN at Hebrews 12:23, "the
spirits of righteous men made complete."
At the resurrection and initial ascension of Jesus into the third heaven, He
took with Him all the souls that were in Paradise. This is what Paul is
referring to at Eph. 4:8, as he quotes Psalm 68:18, "Therefore it says, when
He ascended on high, he led captive a host of captives."
See Commentary on Ephesians 4.
Now, since the resurrection of Christ, whenever a believer dies, they go
into the presence of the Lord in the 3rd heaven which is where paradise is
now located (2 Corinthians 5:8; Philippians 1:23; 2 Corinthians 12:1-4).
THE STORY:
Luke 16:19-31
THE RICH MAN: Luke 16:19
The rich man was
"habitually dressed in purple and fine linen, gaily living in splendor every
day."
The description of the rich man indicates that he is arrogant and
self-righteous and just like the man of verse 13, who loves riches more than
God.
The rich man can probably be classed in the same category as the Pharisees,
and perhaps is a Pharisee himself. Notice at Luke 16:14, (very clearly the
context for the story that Jesus will relate) "the Pharisees who were lovers
of money."
The riches of the
rich will not commend them to God or "buy" relationship. This is clearly the character of the rich man in the story.
As such, either as a Pharisee or simply one who is a lover of money, he does
not have the love of God in him. (John 5:42). Compare with Luke 11:42, ""you
disregard justice and the love of God." This is exactly what the rich man in
the story is guilty of.
The rich who are occupied with their wealth are rich-minded. They put their
trust in their riches for relative comfort here on earth, and are distracted
from the more serious issue of life after death. Jesus taught the fact that
the attitude of rich mindedness; this distraction by material things,
actually prevents the rich-minded person from finding spiritual life;
relationship with God and entrance into the kingdom of God.
Mat. 19:23-24; Mark 10:23-25; Luke 18:24-25.
See Topic: Rich Mindedness
His rich-mindedness taints the rest of his character with the result that he
is indifferent to the needs of others in his society, and in fact has an
attitude of arrogance and superiority concerning those who are outside his
social status.
The rich religious Pharisees justified their wealth in the face of the poor
people of the land by claiming spiritual superiority. And then used that
assumed religious authority to further oppress the people through extortion
and plundering of their material resources.
But of course, God knows their true motivations and desires; He knows they
are rich-minded, arrogant, selfish and self-righteous.
But these attitudes and possessions that are valued by these religious
hypocrites is detestable to God.
This rich
man as with all the Pharisees, falls under the indictment clarified by Jesus
at John 5:37-47.
Verse 45, "do you think I will accuse you before the Father? The one who
accuses you is Moses, in whom you have set your hope."
Verse 39, "you search the scriptures because you think that in them you have
eternal life."
We see that ETERNAL LIFE is in the minds of the rich and the religious. The
rich man KNOWS why he is in torment. He does not even question why he is
there.
THE POOR
MAN: Luke 16:20-21
Lazarus was a believer. We know this for no other reason than that when he
died he was carried to the place of comfort WITH Abraham. This is clear
especially in view of the fact that the rich man was taken to the place of
torment, which was a result of NOT trusting in the Messianic promise as it
was presented in Moses and the prophets as per John 5:39-47. Which, indeed
is what Abraham mentions at verse 29.
We are not told why Lazarus was allowed by God to be in such a poverty
situation wherein he experienced such severe suffering.
We can call to mind Job's poverty and suffering after God permitted Satan to
take everything away from him. Job 1-2.
And many others have suffered extreme hardships from both persecution and
earthly afflictions as per Hebrews 11:36-37.
Paul speaks of such earthly afflictions that came upon him even though there
are no specific records of such occassions in Acts. 2 Cor. 11:27.
Even while in the midst of these extreme sufferings, the believers in view,
endured, maintaining a faith/trust in the character and plan of God.
All these, "gained approval through their faith," Heb. 11:39
They understood the truth of 2 Cor. 4:16-18, "Therefore we do not lose
heart, but though our outer person is decaying, yet our inner person is
being renewed day by day. For our momentary, light affliction is producing
for us an eternal weight of glory far beyond all comparison, while we look
not at the things which are seen, but at the things which are not seen; for
the things which are seen are temporal, but the things which are not seen
are eternal."
All these could proclaim with Paul, "Not that I speak from need, for I have
learned to be content in whatever circumstances I am. I know how to be
humbled, and I also know how to abound; in any and every circumstance I have
learned the secret of being filled and going hungry, both of having
abundance and suffering need." Philip. 4:12.
Likewise, Job's attitude "at the beginning" reflected faith in God's
character and plan.
Job 1:20-22; 2:10.
The trust in the character and plan of God revolves around understanding and
believing the Messianic promise of a coming "Savior of the world." This is
established by simply one example which then applies to all the Old
testament believers. Moses chose "to endure hardship with the people of God
rather than to enjoy the passing pleasures of sin; considering the reproach
ASSOCIATED WITH THE MESSIAH to be greater riches than the treasures of
Egypt." Heb. 11:25-26.
Luke 16:20-21
Lazarus was covered in sores and apparently could not move about for he "was
laid" at the gate.
The verb, "laid" is ballō as a pluperfect passive indicative to indicate
that he had RECEIVED (passive voice) a casting down. Thus, "had been cast at
his gate." It seems then, that he had been placed (abandoned) there to
suffer with his illness and uncleanness, and perhaps find (longing for) some
kind of sustenance (crumbs from the table) from what was tossed out to the
dogs.
This seems to be a one-time placement rather than a daily occurrence such as
is seen at Acts 3:2.
Unable to even move without assistance, he had to just wait, hoping that
perhaps some of the crumbs thrown to the dogs would somehow come to him.
While being relaxed and comfortable in the character and plan of God, his
only physical comfort came from the instinctive care by the dogs licking his
wounds.
The dogs that licked his wounds were perhaps attempting to comfort Lazarus,
soothing and healing, as the instinctive nature of these domestic (although
relatively wild) animals dictated.
Verse 22
1. Lazarus died and was carried away by the angels:
The rich man paid no attention to Lazarus and eventually he died. We are not
told whether his death resulted from his severe sickness or simply from
starvation, as it is not likely that very much of the crumbs, if any,
escaped the hungry mouths of the dogs.
A. When a person becomes a believer in Christ,
he receives the special protection of a personal guardian angel. Heb. 1:14,
"Are they not all ministering spirits sent out to
render service for those who will inherit
salvation."
B. This "service" is best regarded as "physical
protection" in the physically antagonistic
environment in which we live, and carried out only
according to the specific will of God; His wisdom and timing.
C. It is reasonable and probable that each believer's
personal guardian angel is the one primarily
responsible for escorting the believer to Paradise
upon his/her death.
D. More than one angel escorting Lazarus suggests
great respect from the angels.
E. Perhaps it is safe to regard Lazarus as a strong,
trusting believer in the Messianic promise even
in the midst of his dire physical circumstances.
F. The sufferings of Lazarus, as with the sufferings of all of God's people
were allowed by God to accomplish some aspect of His divine plan.
John 9:3, "born blind . . . in order that the works
of God might be displayed in him." John 11:4,
"This sickness . is for the glory of God."
G. Whether it be for testing or testimony the believer
is exhorted to trust in the perfect wisdom, timing
and purpose of God. Rom. 8:18; 2Cor. 4:16-17;
H. At this time, Paradise was located in Hades.
I. Later we see paradise in heaven. 2 Cor. 12:1-4.
Likewise we now "see" the OT believers IN HEAVEN
at Hebrews 12:23, "the spirits of righteous men
made complete."
2. "to Abraham's bosom: "the bosom of Abraham"
As stated before, Abraham's bosom is NOT the title of this location of
comfort, but rather just where the angel placed Lazarus after bringing him
to the place of comfort - paradise. The Greek says literally, "the bosom of
Abraham."
Furthermore, at verse 23, the rich man sees Lazarus, NOT in a place called
"Abraham's bosom," but he sees Abraham and Lazarus reclining upon his chest.
So in other words, when Lazarus died, the angels took him to paradise and
when they arrived in paradise, the angel brought him to Abe and placed him
at his side resting upon his chest, where perhaps they "hung out" for awhile
in sweet fellowship.
This is confirmed because when the rich man looks across the chasm, he does
NOT SEE a PLACE, but he sees a person; he sees Abraham. Of course, we are
not told HOW the rich man knows it is Abraham, but those small details are
not necessary for us to know.
Verse 23
The rich man also died and he went to the place of torments,
which is described at verse 24 as a place of fire (flames). From there he is
somehow able to see across the chasm, and sees Abraham and Lazarus hanging
out there with him, and thus the subsequent conversation.
There are traditional comments that occur in Jewish and even Greek
literature both before and after Christ, that reflect various aspects of
Abraham's Bosom.
I suggest that what Jesus taught about Abraham's bosom here in Luke was
orally taught and understood in the Old Testament time period. It was
understood that when the person "died" his soul and spirit left the body and
went into sheol. The righteous ones (believers in the Messianic promise)
went to the place of comfort and encountered other believers there. The
unbelievers went to a place of torment.
Jesus did not need to "borrow" from some extra biblical data. He knew the
truth of how it all "works."
It is mythology and religion that COPIES the truth and distorts it because
they are unable to understand it.
To me, it is more reasonable to understand that Jesus was representing a
true picture of what happens at death rather than supporting a fake picture.
There is nothing in the context that suggests to me that He is "catering" to
religious, mythical and superstitious false doctrine (which is what it would
be).
Verse 23
1. The rich man died, was buried and was sent to Hades.
2. Eyes, see; finger in water; cool my tongue: It has been claimed that
because of these "physical" ideas, this must be a fictional, allegorical
story and not actual fact. It is claimed that the soul is an immaterial
entity and would not have these physical sensations.
As already stated, I hold that this is an actual story of actual people who
experienced what actually occurred in an actual historical point of time.
Accordingly I explain these physical sensations through the idea that there
is some kind of interim body in which the soul resides until the respective
stages of resurrection.
3. INTERIM BODY
The interim body belief suggests that in the after life, prior to
resurrection, the soul is given some kind of physical body which provides
for both physical sensations and physical expressions.
This view explains several passages where it appears that such sensations
and expressions occur.
SEE TOPIC: Interim Body
4. The rich man saw Abraham and Lazarus in his bosom.
This confirms that the place where they are should not be CALLED Abraham's
bosom. The rich man sees Lazarus in close proximity to Abraham. He does not
see Lazarus in a place that is called Abraham's bosom.
The construction is the preposition, en + the locative case of bosom (kolpos)
in the plural. At verse 22 kolpos is in the singular.
John 13:23 uses en + the locative of kolpos in the singular.
Here is the only place this word occurs in the plural out of 6 times.
In the LXX the word occurs 37 times and only 5 times in the plural, but with
plural subjects.
I can't find any significance for using the plural at this point so consider
this just an academic exercise.
COMFORT AND TORMENT
I have already stated my belief that the story recorded at Luke 16 regarding
the after death experience of the rich man and Lazarus details an actual
historical event.
Here we find three men (Abraham, the rich man and Lazarus) existing with
some kind of physical form which allows physical sensations such as
"comfort" and "torment" as well as personal recognition via physical
features. Clearly, the experience of at least 3 physical senses (sight,
sound, touch) is demonstrated by this incident as well as some manner of
communication.
Verse 24
The unbelieving rich man is totally confused and disoriented as he resides
in this place of torment. His perceptions are entirely self-centered and do
not sense any presence or awareness of God.
He thinks Abraham has some kind of auhority and power to affect conditions
in the place of torment.
His experience in the place of torment involves a sense of physical pain
which does not consume the "house" in which his soul resides. It then
becomes both a physical sensation and a soul sensation as the torment of
separation from God is realized.
He thinks that alleviation of torment can come through some kind of physical
remedy: water.
"I am in agony in this flame."
He thinks that Lazarus is still an inferior person and can be called upon to
come to his assistance.
The rich man requests mercy and help from Abraham, but specifically that he
would send Lazarus.
1. he cried out: indicates verbal ability.
2. Father Abraham have mercy on me: visual recognition and an opinion that
Abraham has some kind of authority to do something. The use of the title
"father" indicates that the rich man is an Israelite.
3. sent Lazarus: he still views Lazarus and inferior and should be like a
servant.
4. that he may dip: Interesting perception that it could possibly be a third
party who brings relief. This suggests that he is unable to do anything for
himself.
5. for I am in agony: odunaomai, only here, Luke 2:48 and Acts 20:38.
Here it is clearly a physical sensation. At Acts it is
used for a mental agony and turmoil. At Luke 2:48, the
mental anguish; fear and worry that Jesus had been lost.
6. in this flame: phlox - certainly a visible and physical experience. This
of course is a precursor to the ultimate and final destiny for the
unbelievers in the lake of fire.
Rev. 14:10-11, but there is is fire (pūr) and brimstone.
Notice 2 Thes. 1:7, Christ's return in flaming fire (pūr phlox). Jesus is
portrayed as having eyes like a flame of fire at Rev. 2:18 and 19:12. And at
Acts 7:30 it is used for the "flame of a burning thorn bush."
Verse 25
And Abraham said: Now why the reply of Abraham? He is simply contrasting the
two situations - past and present.
1. The past: the experience of living
2. The present: the experience in the after-life.
He is not attempting to give any REASON for being in comfort or in
torment.
The REASON for being in torment is a well-known principle directly related
to the prophets and Moses, and the seeking for eternal life. John
5:46-47
Abe does not
need to discuss WHY the rich man is where he is.Nor is Abraham giving any reason for denying the rich man's request for
mercy.
In fact, there is no specific denial of the request. Abraham is simply
stating the fact of the comfort that Lazarus is now enjoying. The
implication is, "don't bother him with your selfish request for comfort."
Abe uses the title, "child" because the rich man is indeed, a physical
descendant from Abraham.
Now, the rich man has made a specific request that Lazarus bring him relief,
"send Lazarus."
He still views Lazarus as inferior and as a mere servant to come to his aid.
The gist of Abe's response.
"Oh, so you want Lazarus to come and help you do you?
Well, he is in comfort right now and is not your servant or inferior to
you."
BESIDES, it is not possible anyway because of the gulf.
Verse 26
1. And in all these things: kai + en + pas + houtos (pl).
BESIDES, it is not possible anyway because of the gulf.
Lit: and in all these things. In (regard to) all these (circumstances)
things. (the things I just mentioned).
That is, in regard to your request and the present and past circumstances
just mentioned.
2. there is a great chasm fixed: As seen above, I believe this refers to the
"tartarus" or "pit" part of Hades.
3. No one can go from one side to the other.
4. Basically, your request and what I said are irrelevant to the real issue.
You are there and we are here.
Verse 27, "please send him to my brothers."
He STILL wants to use Lazarus. He hasn't learned anything, and is very
disoriented to truth.
But Abe keeps the focus on revealed truth about eternal life and death.
"They have Moses and the prophets, let them hear them."
But this poor delusional unbeliever thinks that "someone" and somehow
Lazarus himself, coming back to life, will make an impression on his
brothers.
Abe persists, "If they do not listen to Moses and the prophets, neither will
they be persuaded if someone rises from the dead." Hmmm - is that a subtle
hint about what is coming?
And this is exactly what Jesus taught at John 5:40. "you are (simply) not
willing to come to me that you may have life.
and verse 46-47, "For if you believed Moses you would believe me, for he
wrote of Me. But if you do not believe his writings, how will you believe my
words?"
And thus, we leave the story with the lesson clearly taught to the Pharisees
that the love of money does not buy an entrance into eternal life. Only what
Moses and the prophets had taught about eternal life is the right pathway.
It is interesting that this
statement by Jesus actually predicts the entire future of humankind and
man's response to the gospel. For even though Jesus Himself rose from the
dead after 3 days and nights in the tomb as confirmation and proof that He
is indeed THE Son of God; the Messiah and Savior of the world (1 Cor.
15:12-20; Acts 17:31), so many people still choose to reject Him as Savior.
As mentioned earlier, the information about the Messiah and the Savior is
proclaimed throughout the Old Testament as per the very words of Jesus. Luke
24:44-47.
Jesus had in mind of course, the entirety of the Old Testament in the three
sections, Law (beginning with Genesis), prophets, and Psalms (poetry).
The people of Israel and Samaria understood this in general. The specifics
were not entirely clear until fulfilled in the person and work of Jesus.
Samaria: John 4:25, 42. "I know that Messiah is coming." "This one is indeed
the Savior of the world."
Philip understood the general teaching of the Old Testament concerning the
promise of a Savior. John 1:45, "We have found Him of whom Moses wrote in
the Law, and the prophets also wrote: Jesus the son of Joseph, from
Nazareth!"
Once Jesus arrives, He demonstrates that He is the Messiah/Savior through
his words and works. And then it is confirmed through the crucifixion and
resurrection.
The people understood the basic truths about the Messiah and Savior based on
the written text and the oral teachings received throughout their lives.
So, for Jesus to say to them, "you have Moses and the prophets," clearly
indicates that they have what they need to recognize that Jesus is indeed
the promised Messiah/Savior.
And the principles of Romans 10:8-21 are operative and fulfilled.
--------------------
COMMENTS ON THE "MORAL LESSON" THEORY:
Rich man is not protesting his punishment. He is not offering any reason WHY
he should be comforted.
Now although it is true that RM does not deserve any "good things" or
comfort, is this what Abe is trying to express? "Your request is not
reasonable because you had good things on earth."??
If Abe is offering a moral lesson, it is completely lost to RM who does not
respond at all.
But it is the impossibility of crossing the gulf that makes the RM ask for
help to his brothers. And he STILL wants Lazarus to do something.
It seems that both requests by RM and Abe's first response revolve around
Lazarus.
Christ dealt with the Pharisees on something specific by relating an example
of a true life and death situation that ONLY HE would know had happened.
If Abe's first answer was to give a morality lesson there is no need to even
mention Lazarus. Just focus on the life of the rich man. IE. you have no
right to expect comfort after the life that you lived.
But the intent is to "rebuke" rich man for wanting Lazarus to help him.
The focus is on Lazarus - not the rich man.
I think it is a righteous rebuke that slaps RM in the face. It is a strong,
authoritative response that reflects God's attitude toward the unbelievers.
Here is how God views the wicked: Psalm 2:4, "He who sits in the heavens
laughs; the Lord scoffs at them."
Psalm 37:13, "The Lord laughs at him; He sees that his day is coming."
Psalm 59:8, "But You O Yahweh laugh at them; You scoff at all the nations."
I don't think that attitude will change when the wicked are experiencing
their final destiny?
_________________________________________
COMMENTS ON THE USE OF "de":
The English translation, "but" is a translator's CHOICE, but not a
grammatical mandate.
The Greek here is "de" which serves as a minor continuance of the narrative.
It can be rendered as "now," or "and" or yes, even "but."
The word, de, is used throughout the whole narrative along with "kai" (and)
to simply move the story along.
It does not carry the force of "but." And its use in this story is
not to "wave a flag" that Abe is about to slap the request down.
In verses 19-22 the word "de"
is used to simply advance the narrative.
V. 19
now: de; and (kai); and (kai)
V. 20
and (de)
V. 21
and longing (kai)
but even the dogs: here we find "alla kai."
V. 22
And/now (de) it came about: and (kai) he was carried;
And/now (de) the rich man also died;
and (kai) was buried.
V. 23
and (kai) lifting up his eyes, he saw;
and (kai) Lazarus in his bosom.
V. 24
and (kai) lifting up his voice he said;
have mercy on me and (kai) Lazarus.
Now notice in verses 25-31 each time "and said" occurs it is "de" and simply
indicates what is spoken next by the person in view.
V. 25
AND (de) Abraham SAID;
and (kai) Lazarus had bad things;
and (de) now (nun) he is comforted;
and (de) you are in agony.
V. 26
and (kai) besides, there is a gulf;
between us and (kai) you;
and none (mede) may cross
V. 27
AND (de) HE SAID;
V. 29
AND (de) Abraham SAID; Moses and (kai) the prophets.
V. 30
AND (de) HE SAID;
V. 31
AND (de) HE SAID; Moses and (kai) the prophets.
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