(Ref. Texts: Amos 6:1a.4–7; Ps 145⁄146; 1Tim 6:11–16; Luke 16:19–31)
“I do not believe in a fate that falls on men however they act; but I do believe in a fate that falls on them unless they act” (Buddha). Poverty is not a virtue. It is a pitiable an unfortunate condition…. Again, poverty is not among God’s creations. It is the fruit of injustice, selfishness, greediness, negligence, unjust economic policies and religious fanaticism.”
Contents
Introduction
Originally, the incident of the rich man and the poor man was specifically addressed to the Pharisees. Today, it is addressed to us, so that we should not repeat the unfortunate mistake of the rich man. Luke remains faithful to his claim of presenting an orderly account (cf. Luke 1:3). This is true because in every instance, Jesus specifies the audience or recipient of his teaching. For instance: In 14:3, he addressed the Law experts and the Pharisees; in 14:7, he addressed the invitees to a weeding feast; in 14:25, he addressed the crowd following him; in 15:2–3, he addressed the Scribes and the Pharisees; in in 16:1, he addressed the disciples; in 16:15 he addressed the Pharisees. What about this Sunday Gospel? Judging from the context, it was also addressed to the Pharisees (since the disciples were also present, they must have listened attentively). In fact, Luke 17:1 specifies that Jesus continues to address the disciples again. Taking into consideration this continuation and didactic order is essential for an adequate comprehension of the Lukan teaching and theology. Our life should follow the same sequence of these messages. A disordered life is not worth living.
Understanding Luke 16:19–31
In Luke 16:9, Jesus advised his disciples to make friends with their unrighteous wealth (mamōna tēs adikias), so that when such wealth fail, their friends will welcome them into eternal dwelling. Again, in Luke 14:12–13, Jesus made a list to the rich concerning those they should not invite (v.12) and those they should invite (v.13), whenever they give luncheon. Unfortunately, the rich man of Luke 16:19–31 ignored these advices. He could not befriend the poor man with his wealth so as to be welcomed by him when eventually his riches fails. Secondly, Luke 16:20–21 indicates he invited only his fellow rich men to his continuous feasting, thereby, ignoring Jesus’ advice in Luke 14:12–13. If he had kept to this instruction, what Jesus said in Luke 14:14 would have been fulfilled in him. That is, he would have been blessed and would have been repaid on the resurrection of the righteous. Luke 16:19–31 is a reply to the Pharisees’ reaction to Jesus’ teaching in Luke 16:1–13 (cf. Luke 16:14). This shows that the Gospel messages are not mere theological formulations to be memorised randomly. On the contrary, they are practical guides on how to interact and live a life worthy of believers. They are meant to change our life style, our vision and approach to people, to things and to self. As the name implies, they are good news. And good news is meant to bring joy to the recipients because it gladdens the heart. The rich man’s heart who feasted on daily basis was not gladdened because in place of good news, he received a troubling news due to his inability to listen and adhere to the instructions of the Gospel.
Reversal of fortune
Besides the gorgeous dressing of this rich man, Luke observes that he equally feasted sumptuously on daily basis (Greek: euphrainomenos kath’ēmeran lamprōs). Both the purple (Greek: porphura) and the linen texture (Greek: bussos) worn by this man were garments for prominent and rich people. While the former is an outer garment, the latter is an inner garment. It is because the man was rich that he could afford such costly garments with which, he customarily (see the imperfect enedidusketo, from endiduskō) dressed himself. In the book of Esther (1:1–8), we read that king Ahasuerus who had also in his possession porphura and bussos gave two banquets which lasted one hundred and eighty days, and seven days respectively. As regards the rich man in Luke 16:19, the evangelist specifies that the feast was never interrupted since it was held every day (kath’ēmeran). To the splendour of the rich man, follows the pitiable condition of the poor man. Two different worlds. Two opposing groups of every society. While the rich man has no name, the poor man is rightly named Lazarus, a name that reflects his poor status. The name Lazaros derives from the Hebrew laʽezar, a rabbinic abbreviation of ’elʽazar, meaning “God helps” or “he/one whom God helps.” While the rich depend and entrust themselves to their wealth, the poor depends and entrust themselves to God. rightly did the psalmist say “I raise my eyes to the hills, from where will my help come? My help comes from the Lord, the maker of heaven and earth” (Ps 121:1–2).
According to the book of Ecclesiastes (9:2–3), everyone shares the same fate and the same fate awaits everyone; the righteous and the wicked, the good and the bad; all share the same sort – death. In this common lot, the rich man and the poor identified as Lazarus were equal. However, there is a big difference. Luke notes their condition is now reversed: the poor Lazarus enjoying what he could not enjoy while on earth, and the rich man paying for all that he enjoyed during his earthly life (cf. vv.22–23). In other words, it is now the poor Lazarus who is feasting sumptuously on daily basis while the once rich man now suffers terribly on daily basis. Remember, wealth and poverty are not responsible for their various conditions. That is, the earthly rich man is not languishing because he was rich, and the earthly poor man is not enjoying eternal bliss because he was poor. Despite the rich man’s supplication (cf. v.24), it was not possible to help him for two reasons. First, each is being rewarded for his operations during his earthly existence (v.25). Secondly, there is an enormous gap between them (cf. v.26). Exactly the same gap that separated the two during their earthly sojourn. Luke has always sustained that the last will be first while the first last. Luke 16:19–31 is a true verification of such saying. While the rich man was first on earth, now he is last. On the other hand, the poor Lazarus was last on earth, but now he is first. Those who believe in life after death should learn the lesson. As Jesus will always say, let him or her who has ears hear.
The adverse effect of wealth and poverty
However, it must be clarified that the rich man was not tormented in Hades simply because he was rich, nor Lazarus comforted simply because he was poor. Some commentators (e.g. Matthew Henry) identify the protagonists as the wicked rich man and the godly poor man. Luke never says they were wicked or godly. After all, poverty does not make one godly, and wealth in itself, does not make anyone wicked. Furthermore, it is not wickedness that led the rich man to the place of torment, neither was it godliness that led the poor to the place of bliss. Wealth did not make the rich man wicked and poverty did not make the poor man godly. Therefore, wickedness and godliness have nothing to do with this story. Luke only wanted to correct the unjust and unnecessary classification of human beings into the rich and the poor, the haves and the have-not. These are products of injustice. They are human making.
Having noticed hopelessness of his condition, the once rich man (now poor), interceded for his five brothers who were still on earth. Probably, they lived like him. Even this request was not granted. They have enough teachers and guidelines to live righteous and just life. If they do not understand the language of their fellow human beings, how can they understand the language of someone from the underworld? Hence, it was not necessary sending Lazarus because they will certainly ignore and reject him, the same way the rich (poor) man rejected and ignored the teachings of Jesus and the rules of the Lukan community.
Luke 16:19–31 and 16:1–13
As indicated earlier, Luke 16:19–31 should be read bearing in mind 16:1–13. In both episodes, Jesus continues to underline and, in some sense, condemn the virus called injustice portrayed in social and economic differences, which lingered then among the biblical population, and which continues to propagate in the contemporary society. In fact, this Gospel exposes the immense gulf between the haves and the have not. The classical offending and discriminatory formula ‘the rich and the poor’; ‘the developed countries’ and ‘the third world nations’, underline the massive injustice in the world. The author of the book of Genesis explains that God created male and female (man and woman). But since we are more intelligent(?), we have created the rich and the poor, and this is the way citizens are grouped in every nation and in the entire world.