I will sometimes look at the metrics of Blogger and be surprised at the number of hits certain blogposts receive. In 2014 I wrote a post entitled
The Rich Man and Lazarus: A Warning to Preachers and was recently surprised at the large number of unique "hits" this post has received. I've gone back and read this post and realized it is also one of my favorites.
In an effort to connect with some folks who may have missed this post when first published, I'm re-posting with a couple of edits. My hope is that those who are truly interested in Scripture will consider the caution Jesus gives to the professionally religious from this parable of the Rich Man and Lazarus. Jesus didn't intend this parable as a doctrinal dissertation on the nature of hell. Rather, He was issuing a strong warning to the religious leaders of His day who used their positions of "authority" to fleece and abuse God’s people.
Here is the parable from
Luke 16:19-31. I have
emphasized in italicized bold the words deserving of your special attention:
"(19) Now there was a rich man, and he habitually dressed in purple and fine linen, joyously living in splendor every day. (20) And a poor man named Lazarus was laid at his gate, covered with sores, (21) and longing to be fed with the crumbs which were falling from the rich man’s table; besides, even the dogs were coming and licking his sores. (22) Now the poor man died and was carried away by the angels to Abraham’s bosom; and the rich man also died and was buried. (23) and in hell he lifted up his eyes, being in torment, and saw Abraham far away and Lazarus in his bosom. (24) And he cried out and said, ‘Father Abraham, have mercy on me, and send Lazarus so that he may dip the tip of his finger in water and cool off my tongue, for I am in agony in this flame.’ (25) But Abraham said, ‘Child, remember that during your life you received your good things, and likewise Lazarus bad things; but now he is being comforted here, and you are in agony. (26) And besides all this, between us and you there is a great chasm fixed, so that those who wish to come over from here to you will not be able, and that none may cross over from there to us.’ (27) And he said, ‘Then I beg you, father, that you send him to my father’s house— (28) for I have five brothers—in order that he may warn them, so that they will not also come to this place of torment.’ (29) But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ (30) But he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent!’ (31) But he said to him, ‘If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead.’” (Luke 16:19-31)
It is a given that those who seek diamonds must be experts at moving dirt. Digging in dirt is never enjoyable, but the anticipation of reward makes the effort bearable. So it is with Bible study. If you wish to find a diamond, you must work. So, bear with me, and let's do just a little work. It's worth it, I promise.
To understand the parable of the Rich Man and Lazarus you must be familiar with a very obscure passage of Scripture that mentions seven political and religious leaders of Jesus day. It's found in
Luke 3:1-2.
"Now in the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip was tetrarch of the region of Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene, in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness." (Luke 3:1-2).
Luke is introducing two Roman rulers, three Hebrew political leaders, and two Jewish religious leaders who were
the chief antagonists of Jesus Christ throughout His earthly ministry. One cannot understand the
Parable of the Rich Man and Lazarus without an understanding that Jesus tells this parable in order to
rebuke the religious leaders of His day while at the same
ignoring the political leaders. Frankly, we would be wise to model ourselves after Christ.
Principle: Quit worrying over the character and the abuse of power of our political leaders (they will always be corrupt), but never hesitate to rebuke those religious leaders who fleece God's people (they should not be corrupt).
(A). The Roman Rulers: Tiberius was the adopted son and sole heir of
Augustus Caesar. He was the emperor of Rome (Caesar) throughout Jesus ministry. He became co-regent of the Roman Empire in AD 12 when his ailing adoptive father (Augustus) became bedridden and could no longer function as emperor. Luke gives the date for the beginning of John the Baptist's ministry as
'the fifteenth year of Tiberius Caesar' (AD 26/27). Jesus once answered a question about paying taxes to Rome by saying, "
Render to Caesar what is Caesar's." The Caesar to whom He referred was this Tiberius in Luke 3. Augustus Caesar was emperor over the Roman empire when Christ was born at Bethlehem. Augustus' son, Tiberius Caesar, was emperor over the Roman empire when Christ was crucified. The second Roman official named in this text is the infamous
Pontius Pilate, governor of Judea. He is the Roman official who presides over the trial and execution of Jesus Christ. The American modern equivalent to Tiberius Caesar would be the President of the United States, and Pontius Pilate would be a state governor.
(B). The Hebrew Political Leaders: Luke then names
three Hebrew political officials who ruled during Jesus' ministry in Judea -
Herod,
Philip the Tetrarch (Herod's brother), and
Lysanias. Who are these three men? They are the 'leaders' of the ethnic Jews in Jesus day. They were also
the sons and political heirs of
Herod the Great, the former 'king of the Jews' who died in 4 BC. Herod the Great went ballistic when the wise men asked him
"Where is He who is born king of the Jews?" because he (Herod the Great) was already king of the Jews. Herod died shortly after the birth of Jesus Christ. His political kingdom was then divided into regional fourths (Greek:
tetrarchys) and distributed among his surviving sons to rule (
tetrarchs). Leaders of the Judean tetrarchy mentioned in Luke 3 included Herod (nicknamed Antipas), Philip (often called Philip the Tetrarch), and Lysanias. These men were powerful among the Jews, but they couldn't do anything without Rome's permission
At the birth of Jesus, we read in
Matthew 2 that Herod the Great was 'king of the Jews.' Thirty-three years later when Jesus is crucified,
we read in Luke 23 that Herod orders soldiers to beat Christ and take him to Pilate. This 'Herod' at Christ's crucifixion is the Herod mentioned in Luke 3. He is the son of Herod the Great and is sometimes called Herod Antipas. The quarter of the region Herod was given to 'rule' as tetrarch included Galilee, the land where both John and Jesus based their ministries. Herod Antipas is the one who had John the Baptist beheaded (picture).
In the ethnic melting pot we call the United States, it is difficult to find a modern equivalent to the tetrarchy positions held by Herod, Philip, and Lysanias. The closest equivalent might be those men who rule over individual political parties, major corporations, unions, and other powerful economic, political, and cultural entities within America. These positions aren't the highest of authority, for they must answer to 'Caesar,' but they have a great deal of influence over a specific category of people.
(C). The Jewish Religious Leaders: Two Wealthy, Powerful Priests. The final two men named by Luke in Luke 3:1-3 are religious leaders who served as high priests of Israel. Their names are
Annas and
Caiaphas. Modern Christians know very little about these two men.
Annas was high priest over Israel for ten years (AD 6-15), until at the age of 36, he was removed by the Roman governor
Guratus, the predecessor to Pontius Pilate. The other man,
Caiaphas, served as high priest over Israel from AD 18 to AD 36, a time period that encompassed all of Jesus adult life and public ministry.
Annas had five sons and one daughter. His daughter married
Caiaphas. Interestingly, every one of Annas five sons--as well as his son-in-law Caiaphas--served as the high priest of Israel
during Annas' lifetime. Though Caiaphas was high priest during the time of Jesus, Luke names
both Annas and Caiaphas because Annas was the power behind the high priest of Israel. It was said that
"Annas ruled the religious world," even though his own children were the chief priests of Israel and each
had their turn as 'high priest.' It was to Annas that
the people first brought Jesus after our Lord's arrest. Only
after being questioned by Annas was
Jesus sent to Caiaphas for official trial by the Sanhedrin. Modern religious leaders, like Annas, have a tendency to want to control and run things 'behind the scenes.'
Annas and Caiaphas hated everything to do with Christ. Caiaphas particularly was the chief antagonist of our Lord. Caiaphas lived in a palatial mansion inside the walls of Jerusalem. He served as President of the Sanhedrin. If you saw Caiaphas walking around the streets of Jerusalem, he would always have his servants and attendants around him, and he would be dressed in the finest purple and fine linen. He ate the most sumptuous meals, drank the finest wines, always traveled first class, and lived better than the 'common Jew.'
The modern equivalent of Caiaphas would be the wealthy religious leaders in America who take a spiritual position of authority and power over the common people of the land.
Jesus Condemns the Religious Leaders and Ignores the Political Leaders
It is striking to discover that Jesus says very little about the corrupt Roman and Judean political leaders of His day. These leaders--men like Tiberius Caesar, Herod Antipas, and Pontius Pilate--were all
evil men. Yet, Jesus says very little publicly about any of them. In fact, when questioned about the supreme political leader (Caesar), Jesus simply says "
Give back to Caesar what belongs to Caesar." Jesus is also
completely silent before Herod during His trial. Instead of railing against Herod's abuse of political power, Jesus says nothing. It seems Jesus had little to say about politics.
Yet, Jesus boldly and soundly condemned Annas and Caiaphas, the 'rich' religious leaders of His day.
Ironic, is it not, that modern evangelicals often rail against political leaders, but there is an appalling silence when it comes to religious leaders who become rich off the money given by God's people?
Notice the anger and greed of the religiously rich in Jesus' day. The Bible tells us in John 12 that after Jesus raised Lazarus from the dead,
Caiaphas and Annas sought to kill Lazarus 'because many people were going away and were believing in Jesus.' These people 'going away' from the religious institutions--entities governed by Annas and Caiaphas--did so because they had seen Lazarus, a former dead man,
walking around regenerated and enlivened by the power of Christ. These people had seen the power of Christ, and they were now uninterested in institutional religion. John the Apostle puts it like this:
"The large crowd of the Jews then learned that He was there; and they came, not for Jesus' sake only, but that they might also see Lazarus, whom He raised from the dead. But the chief priests planned to put Lazarus to death also; because on account of him many of the Jews were going away and were believing in Jesus. (John 12:9-11)
There are many places that Jesus condemns the religiously rich (i.e. 'the chief priests') throughout the New Testament, but the most striking example is found in this parable that is more than a parable. Let's read the parable again and see the High Priest of the Jews (Caiaphas) is the Rich Man Jesus is condemning:
"The Parable of the Rich Man and Lazarus."
“(19) Now there was a rich man, and he habitually dressed in purple and fine linen, joyously living in splendor every day. (20) And a poor man named Lazarus was laid at his gate, covered with sores, (21) and longing to be fed with the crumbs which were falling from the rich man’s table; besides, even the dogs were coming and licking his sores. (22) Now the poor man died and was carried away by the angels to Abraham’s bosom; and the rich man also died and was buried. (23) and in hell he lifted up his eyes, being in torment, and saw Abraham far away and Lazarus in his bosom. (24) And he cried out and said, ‘Father Abraham, have mercy on me, and send Lazarus so that he may dip the tip of his finger in water and cool off my tongue, for I am in agony in this flame.’ (25) But Abraham said, ‘Child, remember that during your life you received your good things, and likewise Lazarus bad things; but now he is being comforted here, and you are in agony. (26) And besides all this, between us and you there is a great chasm fixed, so that those who wish to come over from here to you will not be able, and that none may cross over from there to us.’ (27) And he said, ‘Then I beg you, father, that you send him to my father’s house— (28) for I have five brothers—in order that he may warn them, so that they will not also come to this place of torment.’ (29) But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ (30) But he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent!’ (31) But he said to him, ‘If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead.’”
Caiaphas, the High Priest of Israel, is the rich man in Jesus parable. Caiaphas is the man "
who lifted up his eyes in hell." Caiaphas, the equivalent to a modern religious leader who becomes rich through his religious service, is the man condemned by Jesus Christ. How do we know this to be true?
- The rich man wears the robes the color of the High Priest (purple and fine linen).
- The rich man mistreats the poor man named Lazarus (just as Caiaphas sought to kill Lazarus).
- The rich man asks a messenger to go to his 'father's house' (Annas' house).
- The rich man had five brothers (Annas had five sons, Caiaphas was his son-in-law and considered his brothers-in-law to be his brothers).
- The rich man desires a warning to be given to his five brothers about their behavior (all five of Caiaphas' brothers--the sons of Annas--followed him as 'chief priest' of Israel).
- The rich man is told that they will not believe "even if someone rises from the dead" (just as Caiaphas, his father Annas, and his five brothers refused to believe in Jesus after Lazarus had been raised from the dead).
If you are a topical preacher you might pick the parable of the Rich Man and Lazarus and wax eloquent on the subject of 'hell.' You might say something like (1). Hell is real, (2). Hell is rough. (3). Hell is ready. Then you might give the following application:
"If you don't let go of your riches and willingly give your tithes and offerings to the church, you may find yourself waking up one day in hell, wanting to warn others to 'repent' and let go of their riches. Don't wait until it is too late! Give to the Kingdom of God today by giving your tithes and offerings!"
That, my friend, is the sorry state of evangelical preaching today.
It's taking a text (
the Rich Man and Lazarus)
out of its context (
the resurrection of Lazarus and the chief priests desire to kill Lazarus and stop others from believing on Christ)
and turning it into a pretext (
a false conclusion).
The lessons of the Parable of the Rich Man and Lazarus are only obtained when you systematically and intentionally learn the Scriptures, take texts in their contexts, and focus on the life transforming truth from God's word. The lessons of the Parable of the Rich Man and Lazarus are as follows:
(1). Any of us who are working in professional religious ministry in order to become rich through our religious services may wake up one day in hell, facing the holy judgment of God.
(2). Instead of railing against the world and our American culture--be it politics, business, Hollywood or some other segment of society--we preachers ought to reserve our harshest words for the religious who seek to become rich by abusing God's people, and focus more on giving the Bread of Life to those who are hungry, regardless of the cost.
(3). We do our Sunday morning crowd a favor when we teach the Scriptures verse by verse because we create a safeguard from misapplications which arrive out of false conclusions of a text, and we will give our hearer a better appreciation of the Person of Jesus Christ and His power to transform lives.
Those, in my opinion, are the lessons of the Rich Man and Lazarus.
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