There was a rich man who dressed in purple garments and fine linen and dined sumptuously each day. 20 And lying at his door was a poor man named Lazarus, covered with sores, 21 who would gladly have eaten his fill of the scraps that fell from the rich man’s table. Dogs even used to come and lick his sores. 22 When the poor man died, he was carried away by angels to the bosom of Abraham. The rich man also died and was buried, 23 and from the netherworld, where he was in torment, he raised his eyes and saw Abraham far off and Lazarus at his side. 24 And he cried out, ‘Father Abraham, have pity on me. Send Lazarus to dip the tip of his finger in water and cool my tongue, for I am suffering torment in these flames.’ 25 Abraham replied, ‘My child, remember that you received what was good during your lifetime while Lazarus likewise received what was bad; but now he is comforted here, whereas you are tormented. 26 Moreover, between us and you a great chasm is established to prevent anyone from crossing who might wish to go from our side to yours or from your side to ours.’ 27 He said, ‘Then I beg you, father, send him to my father’s house, 28 for I have five brothers, so that he may warn them, lest they too come to this place of torment.’ 29 But Abraham replied, ‘They have Moses and the prophets. Let them listen to them.’ 30 He said, ‘Oh no, father Abraham, but if someone from the dead goes to them, they will repent.’ 31 Then Abraham said, ‘If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead.’”
Jesus tells a story about two men whose lives unfold in sharp contrast. One is wealthy and comfortable. The other is poor and suffering. The parable shows how a life centered only on oneself can become blind to the needs of others—and how that blindness has lasting consequences.
The rich man “dressed in purple garments and fine linen and dined sumptuously each day.” Purple clothing was extremely expensive in the ancient world because the dye came from a rare sea mollusk. Only the very wealthy could afford it. The description signals a life of extraordinary comfort and luxury.
Outside his gate lies a poor man named Lazarus. He is covered with sores and longs to eat the scraps that fall from the rich man’s table. The contrast is deliberate. One man enjoys daily feasts inside his house, while the other lies helpless at the gate. Even the dogs come and lick Lazarus’ sores, emphasizing how miserable his condition is. In the ancient world dogs were often viewed as unclean animals, so the detail highlights how completely Lazarus has been abandoned by society.
The story contains another striking detail. The poor man is named, but the rich man is not. Later tradition sometimes called the rich man “Dives,” the Latin word for “rich man,” but in the Gospel he remains unnamed. The man who appeared important in life is now anonymous, while the one who seemed forgotten is known by name.
When both men die, their situations are reversed. Lazarus is carried by angels to “the bosom of Abraham.” This expression refers to a place of honor at a banquet, where a guest reclines beside the host. The image suggests rest, honor, and communion with the faithful of Israel. The rich man, however, finds himself in torment.
Looking across the great distance, the rich man sees Abraham with Lazarus beside him and asks for relief. Even then, he still treats Lazarus as someone who should serve him. He asks Abraham to send Lazarus to cool his tongue with water. The request shows that he has not fully grasped the reality of his situation. His concern remains centered on himself.
Abraham reminds him of the life he lived. During his lifetime he enjoyed comfort while Lazarus endured suffering. Now their situations have been reversed. Between them lies a “great chasm,” a separation that cannot be crossed. The parable emphasizes the finality of the decision made during one’s life.
The rich man then asks that Lazarus be sent to warn his five brothers so they will not share his fate. Abraham replies that they already have Moses and the prophets. In other words, they already possess the Scriptures that teach them how to live. The rich man insists that if someone rises from the dead and goes to them, they will repent. Abraham answers with the final line of the story: “If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead.”
The message is clear. God has already given His people the guidance they need. The Scriptures repeatedly call for justice, mercy, and care for the poor. Ignoring those teachings is not a problem of missing information but of refusing to listen.
This Gospel is especially fitting during Lent. Lent is a season of reflection and conversion, when believers examine their lives in the light of God’s word. The parable reminds us that faith is not only a matter of belief but also of how we treat others, especially those who are suffering or forgotten.
The rich man’s failure was not that he possessed wealth. His failure was that he became blind to the person lying at his gate. The story invites readers to notice the Lazarus figures around them and to respond with compassion before the opportunity passes.
Lord, open our eyes to see those who are suffering around us. Help us listen to your word and respond with generosity and mercy. May our lives reflect the love you have shown to us. Amen.
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Sources and References
- New American Bible, Revised Edition (NABRE), Lk. 16:19-31 and notes
- Ignatius Catholic Study Bible, New Testament, commentary on Lk. 16:19-31, pp. 138-139.
- Daniel J. Harrington, S.J., ed., The New Jerome Biblical Commentary. Englewood Cliffs, NJ: Prentice Hall, 1990, pp. 708-709, para. 151.
- The Navarre Bible: St. Luke. Dublin: Four Courts Press, commentary on Lk. 16:19-31, pp. 319-320.
- The Paulist Biblical Commentary. New York: Paulist Press, commentary on Lk. 16:19-31, pp. 1079-1080.
- John J. Collins, Gina Hens-Piazza, Barbara Reid, O.P., and Donald Senior, C.P., eds., The Jerome Biblical Commentary for the Twenty-First Century, 3rd fully revised ed. (Collegeville, MN: Liturgical Press), commentary on Lk. 16:19-31, pp. 1313-1314.
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