These sobering words from Jesus challenge us now, as well as his listeners at the time. The Pharisees consider wealth desirable (Luke 16:14), so are wrong-footed by a story about a poor man being rewarded and a rich man punished. In this parable of contrasts, Jesus is not teaching that it is wrong to be wealthy or that poverty is a virtue. He is warning that our destiny is determined in this life not by what we do, or accumulate, but by our response to God.

First we see both men in this life and then in the life to come. The rich man (sometimes referred to as ‘Dives’, which is Latin for ‘rich’) uses his money selfishly, with no regard at all for the obvious need of the diseased beggar at his gate. Lazarus – whose name means ‘God has helped’ – is welcomed into God’s presence. Meanwhile, the rich man ends up in torment and separated from God (vs 23,24).

How ironic are Jesus’ words in verse 31! They are the response to the rich man’s desperate request that Lazarus be sent to warn his family of the perils of rejecting God. Even the subsequent resurrection of the Son of God himself would fail to convince many (then and now) of the need to turn to him.

Slowly and prayerfully, read Hebrews 13:5. Ask the Holy Spirit to show you how to trust God more in these key areas of life.

This parable challenges the Pharisees, who loved money and were sneering at Jesus just before our passage (vs 13,14). Lazarus, the only character in any parable named by Jesus, reminds us that even those most beaten up by life are named individuals, not just issues. Though later recognised by the rich man (v 24), no help comes his way. The dogs get the leftovers, not Lazarus. Those dogs are the only ones to show Lazarus compassion, for they lick his sores, a sign of canine affection which also aids healing.¹ In contrast, the unnamed rich man’s lifestyle is one long banquet in the most expensive garments (even on the Sabbath).

After death, their fortunes are reversed. The rich man is in torment, outside looking in, whereas Lazarus, who had lain at his gate listening to daily revelry while starving to death, is now the guest of honour by Abraham’s side. The rich man, however, is unabashed. He begs Abraham to send Lazarus to serve him in his torment, even though he’d not lifted a finger for the beggar when he was at his gate. Abraham explains that ‘those who want to go from here to you cannot’ (v 26). The next request is that Lazarus be sent to his brothers, but Abraham insists they have no need: they can learn all they need to know from Moses and the prophets. The rich man contradicts Abraham, insisting that they’ll listen if someone comes back from the dead. 

The irony that someone called Lazarus is suggested as a witness from the dead isn’t lost on us: John tells us that when this actually happened it didn’t trigger repentance, but a plot to kill Jesus.2 Verse 31 reads like a passion prediction. Jesus fears the Pharisees will refuse the challenge to change. 

The poor and disadvantaged are often in Jesus’ mind throughout these chapters of Luke. To whom might God be sending you – and how?

¹ Kenneth E Bailey, Jesus Through Middle Eastern Eyes, SPCK, 2008, p385  ² John 11:38–53