YOU CAN OVERCOME POVERTY
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 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 wedding feast; in 14:25, he addressed the crowd following him; in 15:2–3, he addressed the Scribes and the Pharisees; 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.…
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 was Lazarus comforted merely 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, nor 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.
Conclusion
As he journeyed to Jerusalem, Jesus used different stories and parables to underline the right use of material possessions. The dramatic and contrasting sumptuousness of the rich represented by the rich man, and the indigent condition of the poor represented by Lazarus, is still a distinguishing feature of contemporary society. As the title of this reflection indicates, Luke 16:19–31 is a reversal of fate between the rich man and the poor Lazarus. In line with Lukan principle and theology, this should not surprise us. One of the striking lines of the Magnificat is that God “has brought down the powerful from their thrones, and has lifted up the downcast. He has filled the hungry with good things, and has sent away the rich empty-handed” (Luke 1:52–53).
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