![]() ![]() We might not note the pair because we are not familiar enough with the Old Testament, but we have a similar phenomenon in modern America. In fact, the Greek words (and the English) for “purple” and “fine linen” are paired relatively frequently in Scripture. ![]() But unlike the previous “vanilla” rich man, this rich man is special.įirst, his clothing is noted: “clothed in purple and fine linen.” We might read this and simply think Jesus is telling us that the man was extremely rich, and commentators regularly explain how expensive these clothes must have been. The words “There was a certain rich man” echo the first words of the previous parable (Luke 16:1), indicating the connection between the two. Jesus is not speaking of an historical individual, but of a type of person to be contrasted with the rich man, with whom the parable begins. Some object that it is not a parable because Lazarus is named, but I understand the name to be symbolic. Over and again, Jesus confronts the Pharisees with the question of who is really following the law and the prophets.Īt this point, Jesus offers another parable (the third for this audience): the parable about Lazarus. When Jesus spoke against divorce and remarriage, He was addressing a problem that had been central to Israel’s history since the return from the exile, as Ezra, Nehemiah, Malachi and the fights among Rabbinic schools testify. Though Jesus reminded the Pharisees that a new age had dawned with John the Baptizer, He immediately affirmed the abiding authority of the law and prophets (16:17) and then gave direct instruction that applied the law and prophets to an issue that would have been embarrassing to the Pharisees. ![]() Taking the arduous trip to the Jordan river to be baptized by John evidenced the extreme effort exhibited by the multitudes (Matthew 3:5 Mark 1:5 Luke 3:7) to enter the kingdom of God. “All the people,” including the tax collectors, were baptized by John. The law and prophets were till John, but now the kingdom is being preached and everyone is forcing his way in - another allusion to Luke 7:29. Jesus immediately reminds them of the ministry of John the Baptizer, stating that he was the beginning of a new movement in the program of God. This is the key for the logical connection with the next verse (16:16). Those who received the baptism of John the Baptizer justified God the Pharisees justified themselves (cf. The use of the word “justify” - the famous Pauline word (Rom 2:13 3:4, 20, 24, 26, 28, 30 4:2, 5 5:1, 9 6:7 8:30, 33 etc.) - links this verse with a previous use in Luke: “And when all the people heardHim ,even the tax collectors justified God, having been baptized with the baptism of John” (7:29). Jesus rebuked them quite directly, “You are those who justify yourselves before men, but God knows your hearts” (Luke 16:15). The paradoxical parable ends, however, with the lesson that one cannot serve God and money (Luke 16:13)! The Pharisees apparently had been listening all along and since they were lovers of money, they were offended at the very un-paradoxical ending of the parable, so they ridiculed Jesus (Luke 16:14). This one is more difficult since it is about an unjust manager who is praised in spite of the fact that he misused his master’s funds. Then, Jesus tells another parable, ostensibly directed to the disciples (Luke 16:1). Even more, like the father’s words to the older son, it is an invitation for the scribes and Pharisees to rejoice with Jesus that the sinners have come home. Why this ending? It is meant to provoke thought. We are not told if the older son joins the party or is reconciled to his father or brother. We must note that in contrast to the first two parts of the parable, the final part of the trilogy has no ending. In response to their hardheartedness, Jesus tells a three-part parable about God rejoicing at the repentance of sinners - the lost sheep, the lost coin, and the prodigal son. It is part of a long context that begins in Luke 15:1, where Jesus is eating with tax collectors and sinners and the scribes and Pharisees grumble. The parable of Lazarus and the nameless rich man is not an independent story.
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