Is the story of Lazarus and the richman a parable oran accurate account of what happens when one passes away? My belief is that this is a parable based on so many of the verses have alluisions to ther aspects of the Bible. For example this parable talks about "crums that fall from the maste's table." Is this any different than what the Canaanite woman recounts in Matthew 15?
During the course of his 3 1/2 year ministry, Jesus gave many parables or illustrations to teach his audience vital Scriptural truths. Being known as "teacher"(Matt 17:24; 19:16), he fulfilled Psalms 78:2, which says: "In a proverbial saying I will open my mouth; I will cause riddles of long ago to bubble forth."(Matt 13:34) He gave illustrations to expose the religious leaders for what they were, as hypocrites.(Matt 23:13, 15, 25, 27, 29) Jesus did not have to identify what he said as an illustration, but used common everyday things and situations to explain Scriptural truths or moral attitudes that causes individuals to stumble.(Matt 5:29, 30)
In leading up to "Lazarus and the rich man", Jesus had already given illustrations concerning "one sinner that repents" (Luke 15:7), a "woman with ten drachma coins (who) loses one drachman coin"(Luke 15:8-10), the "prodigal son"(Luke 15:11-32), and the "unrighteous steward" (Luke 16:1-8). Upon completion of the "unrighteous steward" illustration", in which Jesus says to "make friends for yourselves by means of the
unrighteous riches, so that, when such fail, they may receive you into the everlasting dwelling places", he then says: "No house servant can be a slave to two masters; for, either he will hate the one and love the other, or he will stick to the one and despise the other. You cannot be slaves to God and to riches.”(Luke 16:13)
However, who were in the audience ? "Now the
Pharisees, who were money lovers, were listening to all these things, and they began to sneer at him."(Luke 16:14) Thus, when Jesus said "You cannot be slaves to God and
to riches", the Pharisees reacted by sneering or scorning Jesus, turning their noses up at him, for these "
were money lovers". So in order to expose these Pharisees as to their wicked heart attitude,
lacking any love for God and their subsequent dismissal from any so-called service to God, Jesus gave an illustration, using "Lazarus and the rich man" as a backdrop.
The tables are to be turned on the religious leaders, pictured by the "rich man", who are rich in worldly goods, political power, and religious control and influence. They are to be put down. However, the people who recognize their spiritual need, the "Lazarus" class, are to be lifted up. Jesus uses the "rich man" to represent the Jewish religious leaders, including not only the Pharisees and the scribes but the Sadducees and the chief priests as well. They are rich in spiritual privileges and opportunities, and they conduct themselves as the "rich man" did. Their clothing of royal purple represents their favored position, and the white linen pictures their
self-righteousness.
This
proud and haughty rich-man class views the poor, common people with utter contempt, calling them
‛am ha·’a´rets, or people of the earth. The beggar Lazarus thus represents these people to whom the religious leaders deny proper spiritual nourishment and privileges, feeding them only spiritual "crumbs". Hence, like Lazarus covered with ulcers, the common people are looked down upon as spiritually diseased and fit only to associate with dogs. Yet, those of the Lazarus class hunger and thirst for spiritual nourishment and so are at the gate, seeking to receive whatever meager morsels of spiritual food may drop from the rich man’s table. Jesus now goes on to describe changes in the condition of the rich man and Lazarus.
“Now in course of time,” Jesus says, “the beggar died and he was carried off by the angels to the bosom position of Abraham. Also, the rich man died and was buried. And in Hades ("hell",
King James Bible) he lifted up his eyes, he existing in torments, and he saw Abraham afar off and Lazarus in the bosom position with him.”
Since the rich man and Lazarus are
not literal persons but symbolize classes of people, their
deaths are also
symbolic. What do their deaths symbolize, or represent ? Jesus had just finished pointing to a change in circumstances by saying that ‘the Law and the Prophets were until John the Baptizer, but from then on the kingdom of God is being declared.’ (Luke 16:16) Hence, it is with the preaching of John and Jesus Christ that both the rich man and Lazarus die to their former circumstances, or condition.
Those of the humble, repentant Lazarus class die to their former spiritually deprived condition and come into a position of divine favor. Whereas they had earlier looked to the religious leaders for what little dropped from the spiritual table, "crumbs", now the Scriptural truths imparted by Jesus are filling their needs. They are thus brought into the bosom, or favored position, of the Greater Abraham, Jehovah God.
On the other hand, those who make up the rich-man class come under divine disfavor because of
persistently refusing to accept the Kingdom message taught by Jesus. They thereby die to their former position of seeming favor. In fact, they are spoken of as being in
figurative torment. The "rich man" now speaks:
“Father Abraham, have mercy on me and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in anguish in this blazing fire.”
God’s fiery judgment messages proclaimed by Jesus’ disciples are what
torment individuals of the rich-man class. They want the disciples to let up on declaring these messages, thus providing them some measure of relief from their
torments.
“But Abraham said, ‘Child, remember that you received in full your good things in your lifetime, but Lazarus correspondingly the injurious things. Now, however, he is having comfort here but you are in anguish. And besides all these things, a great chasm has been fixed between us and you people, so that those wanting to go over from here to you people cannot, neither may people cross over from there to us.’”
How just and appropriate that such a dramatic reversal take place between the Lazarus class or
‛am ha·’a´rets and the rich-man class ! The change in conditions is accomplished a few months later at Pentecost 33 C.E., when the old Law covenant is replaced by the new covenant. It then becomes unmistakably clear that the disciples,
not the Pharisees and other religious leaders, are favored by God. The “great chasm” that separates the symbolic rich man from Jesus’ disciples therefore represents God’s unchangeable, righteous judgment.
The rich man next requests “father Abraham”: “Send [Lazarus] to the house of my father, for I have five brothers.” The rich man thus confesses he has a closer relationship to another father, who is actually Satan the Devil. The rich man requests that Lazarus
water down God’s judgment messages so as not to put his “five brothers,” his religious allies, in “this place of torment.”
“But Abraham said, ‘They have Moses and the Prophets; let them listen to these.’” Yes, if the “five brothers” would escape torment, all they have to do is heed the writings of Moses and the Prophets that identify Jesus as the Messiah and then become his disciples. But the rich man objects: “No, indeed, father Abraham, but if someone from the dead goes to them they will repent.”
However, he is told: “If they do not listen to Moses and the Prophets, neither will they be persuaded if someone rises from the dead.” God will
not provide special signs or miracles to convince people. They must
read and apply the Scriptures if they would obtain his favor. (Luke 16:14-31)