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Diagnosing the Parables Series 1 Lazarus by the gate The Rich man.

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Presentation on theme: "Diagnosing the Parables Series 1 Lazarus by the gate The Rich man."— Presentation transcript:

1 Diagnosing the Parables Series 1 Lazarus by the gate The Rich man

2 We will begin to properly diagnose this Parable set forth by Jesus. It will show the full meaning and understanding of the Scripture. Common theology has a different understanding of this parable, but we will see for ourselves that it is indeed different from what most of us have been taught.

3 There are three major questions that need to be addressed in this parable to be able to rightly divide the Word. If we can correctly find out who these three are Biblically, then the interpretation of this parable will be much, much clearer to us. In order for us to understand these three people, we must once again go to the Old Covenant for the foundation in the New.

4 Matt 21:45 And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Who was the symbolic rich man? The Jews had been blessed above measure by a knowledge of God and his plan of salvation for all mankind. They had received the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises. Romans 9:4. Only a Jew would pray to Father Abraham, as we find the rich man doing later in the story. The Jewish nation was clearly represented by this character. John 8:39 They answered and said unto him, Abraham is our father.

5 Ex 39: And they made coats of fine linen of woven work for Aaron, and for his sons, 28 And a mitre of fine linen, and goodly bonnets of fine linen, and linen breeches of fine twined linen, 29 And a girdle of fine twined linen, and blue, and purple, and scarlet, of needlework; as the LORD commanded Moses. NT:2988 lampros (lam-proce'); adverb from NT:2986; brilliantly, i.e. figuratively, luxuriously: sumptuously. Fared sumptuously!!! NT:2985 lampas (lam-pas'); from NT:2989; a "lamp" or flambeau: KJV - lamp, light, torch. The rich man may well portray the Jewish leaders and their nation. Being clothed in the purple of royalty and fine linen of the priesthood, they fared sumptuously on spiritual advantages.

6 Rom 9:4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Other major indicators of the Rich man : John 2:16 And said unto them that sold doves, Take these things hence; make not my Father's house an house of merchandise. John 14:2 In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. Luke 16:27 Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house:

7 Luke 16:25 But Abraham said, Son,… Abraham calls this man His son!! In Genesis 35:22,23 we read a rather obscure genealogical statement that helps us in this investigation: "...the sons of Leah: Reuben, Jacob's firstborn, then Simeon and Levi and Judah and Issachar and Zebulun." Evidently, Jacob had twelve sons, of which six were born by Leah. Judah therefore had five brothers, a well-known fact among the Jews, confirmed again by Leahs own statement in Genesis 30: Quite clearly therefore, the rich man with five brothers described in the parable is none other than Judah, to whom (generally speaking) the priesthood, the Law and the Prophets were entrusted, so being a poor steward seems to be the fault of the rich man. Luke 16:29 Abraham saith unto him, They have Moses and the prophets; let them hear them.

8 In all the parables of Jesus, Lazarus is the only character who is given a proper name. This name is derived from the Greek "Lazaros," and the Hebrew "Eleazar." Who is Lazarus??? As John Lightfoot rightly observes, Lazarus is an allusion to Abrahams servant: "But perhaps there may be something more aimed at in the name: for since the discourse is concerning Abraham and Lazarus, who would not call to mind Abraham and Eliezer his servant, one born at Damascus, a Gentile by birth, and sometime in posse [in potential] the heir of Abraham; but shut out of the inheritance by the birth of Isaac, yet restored here into Abrahams bosom?" (John Lightfoot, Commentary on the New Testament from the Talmud and Hebraica, Volume 3, page 166)

9 Even the famed Rabbi Geiger Abraham suggested that the Lazarus of the parable in Luke 16 represented Abrahams servant Eleazar (Geiger, Jüd. Zeitschr. 1868, p. 196 sq.) There was indeed a cultural and national awareness about Abrahams servant, as Eleazar is being presented at the entrance of Abrahams sepulcher, the cave of Machpelah. According to Gemarists, "R. Baanah painted the sepulchers: when he came to Abrahams cave, he found Eliazar standing at the mouth of it. He said unto him, What is Abraham doing? To whom he said, He lieth in the embraces of Sarah. Then said Baanah, Go and tell him that Baanah is at the door." (John Lightfoot, Commentary on the New Testament from the Talmud and Hebraica, Volume 3, page 166) Evidently, Eliazar, a Gentile born in Damascus was thought of as a very close servant and friend of Abraham.

10 Longing to be fed from the rich mans table, Lazarus was covered in sores, portrayed as laying at the gate of the rich mans estate. In Matthew 15, Jesus encountered a Canaanite woman who had a demon-possessed daughter. At first, Jesus ignored her, but apparently she began shouting at Him, so much so that the disciples were so annoyed by her that they asked Jesus to send her away but she became even more adamant asking for help. But Jesus answered: "It is not good to take the children's bread and throw it to the dogs." And she replied saying "Yes, Lord; but even the dogs feed on the crumbs which fall from their masters' table." With that, Jesus recognized her faith and healed her daughter. Evidently, it was not uncommon for Jews to think of Gentiles as dogs longing for crumbs from the masters table.

11 Gen 15:2-3 2 And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? 3 And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. Luke 10: And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. 31 And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. 32 And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. 33 But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, 34 And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. Dogs licked his sores

12 Luke 16:21 …fed with the crumbs… Matt 15:27 And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table. Mark 7:28 And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs. Matt 15:22-28 This Gentile woman was acquainted with the Jews' custom of referring to Gentiles as dogs and to themselves as God's children. The seeming harshness of Christ's expression is softened by the fact that the term denotes not the vicious, wild scavengers that roamed the streets, but little dogs kunaria that lived as pets in people's houses. (from The Wycliffe Bible Commentary, Electronic Database. Copyright (c) 1962 by Moody Press)

13 Luke 16:22...carried by the angels into Abraham's bosom:… John 13:23 Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved. John 21:20 Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, Lazarus being brought into Abrahams bosom allegorically represents the closeness of two people. Here it is represented of the Gentiles being brought in the Kingdom, and the Jews being cast out.

14 Matt 8:12 But the children of the kingdom shall be cast out into outer darkness: Matt 21:43 Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. NT:1484 ethnos (eth'-nos); probably from NT:1486; a race (as of the same habit), i.e. a tribe; specially, a foreign ( non-Jewish ) one (usually by implication, pagan ): KJV - Gentile, heathen, nation, people.

15 Acts 10:1-3 1 There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, 2 A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. 3 He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius.

16 THE RICH MANLAZARUS He was RICH... Ver 19He was POOR... Ver 20 He wore PURPLE & CAMBRIC... Ver 19 He made MERRY (Gk: cheerful, & glad) SPLENDIDLY [like Angels-Acts 10:30] DAILY... Ver 19 Probably CRIPPLED ("was laid") Ver 20DISEASED ("full of sores") Ver 20 He had a nice HOUSE ("his gate") Ver 20 He gave Lazarus FOOD [Gk. psichion, "a particle of food left over"-scraps] Ver 21 HUNGRY ("desiring to be fed") Ver 21 He DIED and was [Gk. entombed] Ver 22He DIED Ver 22 He lifts up his eyes in [Gk. hades "the UNSEEN or IMPERCEPTIBLE] Ver 23 Is "carried by the angels into Abraham's bosom" Ver 22 He is in TORMENTS... Ver 22 He's ALIVE with a BODY, "eyes,' Ver 23He's ALIVE with a BODY, "finger "Ver 24 He desires a drop of WATER... Ver 24 In life he got GOOD things... Ver 25In life he got EVIL things... Ver 25 He is respectful toward authority ("FATHER Abraham") Ver 24 He was TORMENTED... Ver 25Was COMFORTED [Gk. parakaleo = "to comfort when in distress"] Ver. 25 He could not cross the GULF... Ver 26 Exhibits LOVE toward his family even while in torment ("I have five brothers") Ver 28 PLEADS for their welfare ("Nay..") Ver 30

17 Examine these two columns closely. Is it not obvious that what is literally revealed here does not lend itself to an eternal life of torture for the Rich man or an eternal life of heavenly bliss for the poor man? Where else in Scripture do the character traits in the left column come under eternal condemnation? And where else in Scripture do the character traits in the right column bring a promise of salvation in Heaven? Seriously, WHERE? From what is literally stated about these two individuals it is hard to find condemnation or praise for either party. We know for sure that the Rich man is in a state of condemnation and that Lazarus is in a state of consolement, but there is nothing in the narrative to tell us why this is so. If taken literally, this parable consists of statements that are illogical, unscriptural, contradictory, and impossible. But, when we understand the symbolism of this parable, it opens up our understanding to Gods dealing with all peoples on earth! We must know the real identity of these two individuals before we can know that their treatment is a just treatment based on their lives and based on Gods grace.

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