A Literal Story or a Parable?
Today many believe that this passage is a literal story and not a parable. However, the Thompson Chain Bible, considered by many to be reliable source, lists the Rich Man and Lazarus as a parable. Strong’s Concordance lists the Rich Man and Lazarus as a parable. The Pulpit Commentary, which is probably one of the oldest commentaries on the entire Bible, states:
The story of the Rich Man and Lazarus is a parable concerning the spiritual riches of the Jewish people and of the spiritual emptiness of the Gentiles soon to be changed
These are just a few of the sources that list this passage as a parable. Many solid Christian commentators believe that this is a parable. Then why do so many people have a problem with this being a parable? The truth is, so far only man’s opinions have been presented. However, man’s opinion can unfortunately influence us. Sometimes for good and sometimes for error.
To help determine if it is a parable, it would help to know what is a parable? There are those who state that a parable never names people or places, as the Rich Man and Lazarus does. Here is a parable, Ezekiel 17:2-4:
2Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. 3And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord Yehovah; Set on a pot, set it on, and also pour water into it: 4Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones.
Ezekiel continues several more verses. In this passage, it references the King of Babylon, a real person. It names the city of Jerusalem, names are given and it even states that it is a parable. Some would say, yes this is a parable. However, the Rich Man and Lazarus does not state that it is a parable.
Another passage form to consider, Ezekiel 23:1-7.
1The word of Yehovah came again unto me, saying, 2Son of man, there were two women, the daughters of one mother: 3And they committed whoredoms in Egypt; they committed whoredoms in their youth: there were their breasts pressed, and there they bruised the teats of their virginity. 4And the names of them were Aholah the elder, and Aholibah her sister: and they were mine, and they bare sons and daughters. Thus were their names; Samaria is Aholah, and Jerusalem Aholibah. 5And Aholah played the harlot when she was mine; and she doted on her lovers, on the Assyrians her neighbours, 6Which were clothed with blue, captains and rulers, all of them desirable young men, horsemen riding upon horses. 7Thus she committed her whoredoms with them, with all them that were the chosen men of Assyria, and with all on whom she doted: with all their idols she defiled herself.
This is similar to Ezekiel 24. In Ezekiel 23, names are used, Son of man, two women, yet they are not two literal women. These two women represent Jerusalem and Samaria. This is an obvious parable and yet it does not state that it is a parable.
The truth is many individuals decide whether a passage is a parable based on their predisposition. They pick and choose what is literal instead of proving it from scripture.
As this passage is studied here are a few question to keep in mind:
- Is it possible that heaven and hell are so close to each other that a conversation can be held between the inhabitants of heaven & hell?
- Can those in heaven look down and see people burning in hell?
- Can those in heaven hear the screams?
- Would a finger dipped in water lessen the torment in a burning hell?
- How large is Abraham’s large bosom if it contains all the elect who go there?
- If the Lazarus in the passage is the Lazarus of John 11, when did he become poor and start to beg for food?
Think about these questions as this passage is studied in the context of scriptures.
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