{"id":11328,"date":"2017-05-16T09:12:04","date_gmt":"2017-05-16T14:12:04","guid":{"rendered":"https:\/\/rethinkinghell.com\/?p=11328"},"modified":"2021-05-22T15:31:15","modified_gmt":"2021-05-22T15:31:15","slug":"hypocrisy-not-hell-the-polemic-parable-of-lazarus-and-the-rich-man","status":"publish","type":"post","link":"https:\/\/rethinkinghell.com\/es\/2017\/05\/16\/hypocrisy-not-hell-the-polemic-parable-of-lazarus-and-the-rich-man\/","title":{"rendered":"Hypocrisy, Not Hell: The Polemic Parable of Lazarus and the Rich Man"},"content":{"rendered":"<p><img fetchpriority=\"high\" decoding=\"async\" class=\"size-full wp-image-11365 alignright\" style=\"padding-bottom: 8px;\" title=\"Abraham&#039;s Bosom\" src=\"http:\/\/www.rethinkinghell.com\/uploads\/2017\/05\/lazarus2.jpg\" alt=\"\" width=\"640\" height=\"207\"><\/p>\n<p>The story of Lazarus and the Rich Man (Luke 16:19\u201331) is often one of the first to be mentioned as giving explicit details on the nature and geography of hell. Upon closer examination, these assumptions prove to be lacking and evidence pulls us in another direction. Jesus told this story as a condemnation against the Pharisees, after a prolonged controversy with them regarding the rich and poor. This will be shown by analyzing the context of the story within the gospel of Luke, as well as the cultural and sociological context. Also, the parabolic genre of this story will be considered against the background of extra-biblical parallels of Jesus\u2019 time, which will further reveal its authorial intent.<\/p>\n<p><!--more--><\/p>\n<h2>Lukan Context<\/h2>\n<p>One cannot fully grasp the deeper meaning of the parable if the Kingdom of God is not used as one of the interpretive lenses or kept as foundational. Jesus inaugurated a kingdom that was controversial for his contemporaries, especially the religious leaders of his day. As we will see, it was a kingdom that challenged common ethics and eschatological expectations. If this is not considered as an important contextual clue, the parable will be read as a one-dimensional story and its message will be effectually silenced.<\/p>\n<p>Luke 4:1-13 narrates for us what happened when Jesus \u201cwas led by the Spirit in the desert, where for forty days he was tempted by the devil\u201d (vv.1-2).<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_1');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_1');\" ><sup id=\"footnote_plugin_tooltip_11328_1_1\" class=\"footnote_plugin_tooltip_text\">1<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_1\" class=\"footnote_tooltip\">Unless otherwise noted, all biblical passages referenced are in the New International Version (Grand Rapids, MI: Zondervan Publishing House, 1984).<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_1').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_1', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> This was a period of time where Jesus was preparing for his ministry and aligning himself with the purposes and desires of the Spirit. After this period of fasting and praying Jesus was a man \u201canointed and empowered with the Spirit\u201d (vv.14-15).<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_2');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_2');\" ><sup id=\"footnote_plugin_tooltip_11328_1_2\" class=\"footnote_plugin_tooltip_text\">2<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_2\" class=\"footnote_tooltip\">Joel B. Green, <em>The Gospel of Luke<\/em>, NICNT (Grand Rapids, MI: Wm. B. Eerdmans, 1997), 205.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_2').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_2', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Jesus returned to Galilee and went into the synagogue to preach. There we read that, \u201cthe scroll of the prophet Isaiah was handed to him. Unrolling it, he found the place where it is written:<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_3');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_3');\" ><sup id=\"footnote_plugin_tooltip_11328_1_3\" class=\"footnote_plugin_tooltip_text\">3<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_3\" class=\"footnote_tooltip\">Isaiah 61:1-2.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_3').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_3', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> \u2018The spirit of the Lord is upon me, because he has anointed me to preach <em>good news to the poor<\/em>. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord\u2019s favor\u2019\u201d (Luke 4:17-19). Soon after, he declares, \u201cToday this scripture is fulfilled in your hearing\u201d (v.21). The people in the synagogue who heard all this, saw themselves as God\u2019s chosen people, they were truly \u201cfavored,\u201d a people set apart to be holy. The presumption is that Jesus is a messianic hero who will restore the Kingdom of Israel. But Jesus does quite the opposite, and very quickly, he is rejected.<\/p>\n<p>The good news (\u03b5\u1f50\u03b1\u03b3\u03b3\u1f73\u03bb\u03b9\u03bf\u03bd) of the kingdom was for the poor, the Gentiles, the outcasts of society. Later we read that \u201cJesus traveled about from one town and village to another, proclaiming the good news of the Kingdom of God\u201d (8:1). The Kingdom of God was a new kingdom in which the marginalized and outcasts of society, people who were \u201coutside the boundaries of God\u2019s people,\u201d were now part of Gods people.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_4');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_4');\" ><sup id=\"footnote_plugin_tooltip_11328_1_4\" class=\"footnote_plugin_tooltip_text\">4<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_4\" class=\"footnote_tooltip\">Green, 211.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_4').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_4', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script>\u00a0The grace of God was much bigger, and far-reaching, than just the people of God, and the Pharisees took offense to this.<\/p>\n<p>In 5:30-32, the Pharisees complained and asked Jesus, \u201cWhy do you eat and drink with tax collectors, and \u2018sinners\u2019?\u201d In other words, \u201cwhy do you heal the sick, give the poor dignity and honour, hang out with the prostitutes \u2013 <em>Jesus,<\/em> <em>why are you such a friend of sinners<\/em>?\u201d Jesus answered them, \u201cIt is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners to repentance.\u201d This infuriated the Pharisees because they believed that those \u201c<em>gentiles<\/em>\u201d only made the People of God impure, corrupted, unfavorable and contaminated. This situation is what begins the prolonged conflict between Jesus and the Pharisees that we see throughout the book of Luke.<\/p>\n<p>The earliest sign of controversy with the Pharisees is seen in chapter eleven, which gives colour to the parable under question.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_5');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_5');\" ><sup id=\"footnote_plugin_tooltip_11328_1_5\" class=\"footnote_plugin_tooltip_text\">5<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_5\" class=\"footnote_tooltip\">Kim Papaioannou, <em>The Geography of Hell in the Teaching of Jesus: Gehena, Hades, the Abyss, the Outer Darkness Where There Is Weeping and Gnashing of Teeth<\/em> (Pickwick, 2013), 113.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_5').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_5', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> There, Jesus is invited to dine at a Pharisee&#8217;s table and with three &#8220;woes&#8221; he condemns their traditions and rituals (11:37\u201344): the way they treat the poor, the double standard of their tithing, and their prideful way of being first-class in society (11:41\u201343). With their hypocrisy being criticized, the Pharisees are insulted and they push back in an attempt to trap Jesus with his words (11:53\u201354). Jesus then warns his disciples of the hypocritical \u201cyeast of the Pharisees\u201d (12:1).<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_6');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_6');\" ><sup id=\"footnote_plugin_tooltip_11328_1_6\" class=\"footnote_plugin_tooltip_text\">6<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_6\" class=\"footnote_tooltip\">Unless otherwise noted, all biblical passages referenced are in the New International Version (Grand Rapids, MI: Zondervan Publishing House, 1984).<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_6').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_6', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p><img decoding=\"async\" class=\"alignleft size-full wp-image-11383\" title=\"Pharisees\" src=\"http:\/\/www.rethinkinghell.com\/uploads\/2017\/05\/pharisees1.jpg\" alt=\"\" width=\"300\" height=\"188\">This controversy continues in chapter fourteen, and again we see Jesus eating at a well-known Pharisee\u2019s house. The situation gets tense when Jesus heals a man in his presence who was \u201csuffering from dropsy\u201d (14:2), and questions arise \u201cover whether it is lawful to heal a sick man on the Sabbath.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_7');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_7');\" ><sup id=\"footnote_plugin_tooltip_11328_1_7\" class=\"footnote_plugin_tooltip_text\">7<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_7\" class=\"footnote_tooltip\">Papaioannou, 113.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_7').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_7', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> The social setting reveals that the Pharisees will commonly \u201csocialize in a closed circle to the exclusion of persons of lower social standing,\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_8');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_8');\" ><sup id=\"footnote_plugin_tooltip_11328_1_8\" class=\"footnote_plugin_tooltip_text\">8<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_8\" class=\"footnote_tooltip\">Ibid., 114.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_8').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_8', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> such as the sick man in their midst, and Jesus takes the opportunity to tell two parables about what true hospitality looks like.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_9');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_9');\" ><sup id=\"footnote_plugin_tooltip_11328_1_9\" class=\"footnote_plugin_tooltip_text\">9<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_9\" class=\"footnote_tooltip\">Luke 14:8\u201311 and 14:16\u201324.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_9').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_9', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> In telling them these parables, he condemns their \u201csocial and spiritual exclusiveness,\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_10');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_10');\" ><sup id=\"footnote_plugin_tooltip_11328_1_10\" class=\"footnote_plugin_tooltip_text\">10<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_10\" class=\"footnote_tooltip\">Papaioannou, 114.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_10').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_10', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> and the Pharisees complain among themselves, \u201cThis man welcomes sinners and eats with them\u201d (15:2). It is helpful to note that these conflicts occur around the dinner table, and the context of Jesus\u2019 teaching further sheds light on the story of the Rich Man and Lazarus.<\/p>\n<p>In the verses leading up to our story, Jesus focuses his attention on the disciples and tells them the parable of the Unfaithful Steward (Luke 16:1\u201313), which \u201cdeals primarily with the right and wrong use of money, and so does Jesus\u2019 exposition.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_11');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_11');\" ><sup id=\"footnote_plugin_tooltip_11328_1_11\" class=\"footnote_plugin_tooltip_text\">11<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_11\" class=\"footnote_tooltip\">Ibid.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_11').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_11', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Even though this parable was addressed to the disciples, it is said that the Pharisees, \u201cwho loved money, heard all of this and were sneering at Jesus\u201d (16:14). The Pharisees were rich and they knew it, and Jesus comes in direct conflict with it and challenges their love of money. It seems appropriate then, that this story \u201cof the Rich Man and Lazarus is built on the previous conflicts between Jesus and the Pharisees and gathers together the issues of the social exclusiveness of the Pharisees and their love of money.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_12');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_12');\" ><sup id=\"footnote_plugin_tooltip_11328_1_12\" class=\"footnote_plugin_tooltip_text\">12<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_12\" class=\"footnote_tooltip\">Ibid., 115.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_12').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_12', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<h2>Parable or History?<\/h2>\n<p><img decoding=\"async\" class=\"alignright size-full wp-image-11373\" style=\"padding-top: 8px;\" title=\"Money\" src=\"http:\/\/www.rethinkinghell.com\/uploads\/2017\/05\/money.jpg\" alt=\"\" width=\"320\" height=\"190\">That this story is characterized as a parable is often under dispute because of the \u201cunique naming of Lazarus.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_13');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_13');\" ><sup id=\"footnote_plugin_tooltip_11328_1_13\" class=\"footnote_plugin_tooltip_text\">13<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_13\" class=\"footnote_tooltip\">Darrell L. Bock, \u201cThe Parable of the Rich Man and Lazarus and the Ethics of Jesus,\u201d <em>Southwestern Journal of Theology<\/em> 40 (Fall 1997): 64.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_13').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_13', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> The claim is that since no other parable uses an actual name, Jesus must be referring to a real person in an historic event.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_14');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_14');\" ><sup id=\"footnote_plugin_tooltip_11328_1_14\" class=\"footnote_plugin_tooltip_text\">14<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_14\" class=\"footnote_tooltip\">Grant R. Osborne, <em>The Hermeneutical Spiral: A Comprehensive Introduction to Biblical Interpretation<\/em>, Revised and Expanded (Intervarsity, 2006), 534.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_14').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_14', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> However, there are no known rules that disallow parables to include proper names. The fact that Jesus uses a name might mean that it is not a parable, but it could also mean that he wanted to express some other message by including a name for one person and not the other. As several scholars have pointed out, the name Lazarus \u201cin Hebrew is a contraction of the name Eleazar, [which] means \u2018God helps.\u2019 So, the name shows the point of the story.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_15');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_15');\" ><sup id=\"footnote_plugin_tooltip_11328_1_15\" class=\"footnote_plugin_tooltip_text\">15<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_15\" class=\"footnote_tooltip\">Bock, 64.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_15').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_15', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Thus, the significance is placed on the meaning of the name Lazarus rather than the fact of his naming.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_16');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_16');\" ><sup id=\"footnote_plugin_tooltip_11328_1_16\" class=\"footnote_plugin_tooltip_text\">16<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_16\" class=\"footnote_tooltip\">Osborne, 534.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_16').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_16', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> The Rich Man, in contrast, did not receive a name, which is likely \u201cJesus\u2019 way of inviting his money-loving listeners to provide their own!\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_17');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_17');\" ><sup id=\"footnote_plugin_tooltip_11328_1_17\" class=\"footnote_plugin_tooltip_text\">17<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_17\" class=\"footnote_tooltip\">Joel B. Green, <em>The Gospel of Luke<\/em>, NICNT (Eerdmans, 1997), 606.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_17').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_17', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> In addition, Luke 16:1 starts with the exact same words (\u201cthere was a rich man&#8230;\u201d) as in the parable, \u201cThere was a rich man&#8230;\u201d (16:19a). It should be noted that Jesus uses very similar phrases to introduce many of his other Lukan parables (i.e. \u201ca certain man&#8230;\u201d Luke 14:16), and in most of these introductions, the Greek indefinite pronoun <span lang=\"Gr\">\u03c4\u03b9\u03c2<\/span> is used.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_18');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_18');\" ><sup id=\"footnote_plugin_tooltip_11328_1_18\" class=\"footnote_plugin_tooltip_text\">18<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_18\" class=\"footnote_tooltip\">Edward William Fudge, <em>The Fire That Consumes: A Biblical and Historical Study of the Doctrine of Final Punishment<\/em>, 3rd ed. (Cascade, 2011), 149. Luke 12:16; 14:16; 15:11; 16:1; 16:19; 18:1-2; 19:11-12; 20:9.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_18').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_18', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> For these reasons and many others discussed in the works cited, it is more likely than not \u201cthat a parable is present.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_19');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_19');\" ><sup id=\"footnote_plugin_tooltip_11328_1_19\" class=\"footnote_plugin_tooltip_text\">19<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_19\" class=\"footnote_tooltip\">Bock, 65.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_19').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_19', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<h2>The Parable<\/h2>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignleft size-full wp-image-11375\" style=\"padding-top: 11px;\" title=\"Parables\" src=\"http:\/\/www.rethinkinghell.com\/uploads\/2017\/05\/parables.jpg\" alt=\"\" width=\"300\" height=\"209\">This parable is layered with several cultural and sociological points of relevance to the Middle-Eastern audience. In the first three verses, we are introduced to the Rich Man (hereafter Dives)<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_20');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_20');\" ><sup id=\"footnote_plugin_tooltip_11328_1_20\" class=\"footnote_plugin_tooltip_text\">20<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_20\" class=\"footnote_tooltip\">The Rich Man is \u201coften called \u2018Dives,\u2019 because that\u2019s the Latin word for \u2018rich.\u2019\u201d N.\u00a0T.\u00a0Wright, <em>Luke For Everyone<\/em> (Westminster John Knox, 2004), 200.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_20').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_20', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> and Lazarus with the use of \u201cextravagant parallelism,\u201d and this is seen from beginning to end.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_21');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_21');\" ><sup id=\"footnote_plugin_tooltip_11328_1_21\" class=\"footnote_plugin_tooltip_text\">21<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_21\" class=\"footnote_tooltip\">Green, 605.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_21').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_21', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Dives is filthy rich, and he flaunts it with how he dresses in \u201cpurple and fine linen\u201d (16:19a). Purple clothes resemble royalty for it was \u201cextremely expensive, and only the truly wealthy could afford it.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_22');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_22');\" ><sup id=\"footnote_plugin_tooltip_11328_1_22\" class=\"footnote_plugin_tooltip_text\">22<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_22\" class=\"footnote_tooltip\">Kenneth E. Bailey, <em>Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels<\/em> (Intervarsity, 2008), 382.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_22').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_22', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Even though wearing white clothes \u201cindicated membership among the elite, they were regarded as modest\u201d compared to purple clothes.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_23');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_23');\" ><sup id=\"footnote_plugin_tooltip_11328_1_23\" class=\"footnote_plugin_tooltip_text\">23<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_23\" class=\"footnote_tooltip\">Green, 605.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_23').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_23', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Furthermore, in using some parabolic humor, Jesus portrays Dives not only flaunting his outer clothes, but also wearing fine linen. This fine linen (<span lang=\"Gr\">\u03b2\u1f7b\u03c3\u03c3\u03bf\u03c2<\/span>) \u201crefers to quality Egyptian cotton used for the best underwear.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_24');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_24');\" ><sup id=\"footnote_plugin_tooltip_11328_1_24\" class=\"footnote_plugin_tooltip_text\">24<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_24\" class=\"footnote_tooltip\">Ian H. Marshall, <em>The Gospel of Luke<\/em> (Paternoster, 1978), 635.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_24').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_24', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Also, Dives \u201cfeasted sumptuously every day\u201d (16:19b; ESV). The portrait that Jesus paints here is in light of the parable of the lost son in 15:11\u201332. To celebrate the returning son, the father hosted a large party and ordered a \u201cfattened calf\u201d (15:23) to feed all the guests. Dives lived \u201cin an economy where even the rich could only afford to kill a calf occasionally,\u201d but for him, it was a daily occasion.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_25');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_25');\" ><sup id=\"footnote_plugin_tooltip_11328_1_25\" class=\"footnote_plugin_tooltip_text\">25<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_25\" class=\"footnote_tooltip\">Green, 605\u20136.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_25').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_25', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p>In contrast to Dives, \u201cat his gate was laid a beggar named Lazarus, covered with sores\u201d (16:20). That Lazarus \u201cwas laid\u201d (<span lang=\"Gr\">\u1f10\u03b2\u03ad\u03b2\u03bb\u03b7\u03c4\u03bf<\/span>) at Dives gate reflects the common practice of community care in the Middle East.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_26');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_26');\" ><sup id=\"footnote_plugin_tooltip_11328_1_26\" class=\"footnote_plugin_tooltip_text\">26<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_26\" class=\"footnote_tooltip\">Bailey, 383.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_26').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_26', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Since Dives was the only one in town who could meet the needs of Lazarus, every day the people in the community would carry Lazarus to the gate of his estate with the hope that Dives may eventually show compassion and care, but none is given.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_27');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_27');\" ><sup id=\"footnote_plugin_tooltip_11328_1_27\" class=\"footnote_plugin_tooltip_text\">27<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_27\" class=\"footnote_tooltip\">Ibid.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_27').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_27', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Just like the Lost Son \u201clonged\u201d to eat pig food (15:16), Lazarus longed to eat the food that \u201cfell from the rich man\u2019s table\u201d (16:21a). The usage of the verb \u201clonged\u201d (<span lang=\"Gr\">\u1f10\u03c0\u03b9\u03b8\u03c5\u00b5\u1f73\u03c9<\/span>) refers to \u201csomething a person wants but is unable to have.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_28');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_28');\" ><sup id=\"footnote_plugin_tooltip_11328_1_28\" class=\"footnote_plugin_tooltip_text\">28<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_28\" class=\"footnote_tooltip\">Ibid., 384.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_28').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_28', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> This poor man suffering from hunger and pain, is then associated with the dogs who came and licked his open sores.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_29');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_29');\" ><sup id=\"footnote_plugin_tooltip_11328_1_29\" class=\"footnote_plugin_tooltip_text\">29<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_29\" class=\"footnote_tooltip\">It is unknown whether the licking of Lazarus\u2019 sores by the dogs was a form of continued abuse (Joel Green) or one of relief to ease the pain (Kenneth Bailey). Discussion surrounds the usage of the word <span lang=\"Gr\">\u1f00\u03bb\u03bb\u1f71<\/span> and whether it functions as a similarity or contrast (e.g., Are the dogs in continuity or contrast with Dives\u2019 situation?).<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_29').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_29', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p>Then the parable reveals the deaths of Lazarus and Dives. It is implied that Dives is honored in receiving a burial but Lazarus was shown disgrace by not being buried (16:22).<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_30');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_30');\" ><sup id=\"footnote_plugin_tooltip_11328_1_30\" class=\"footnote_plugin_tooltip_text\">30<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_30\" class=\"footnote_tooltip\">Green, 607.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_30').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_30', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> In the Jewish mind, for one not to receive a burial, and to be \u201cleft exposed as carrion for scavenger animals, was tantamount to bearing the curse of God.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_31');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_31');\" ><sup id=\"footnote_plugin_tooltip_11328_1_31\" class=\"footnote_plugin_tooltip_text\">31<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_31\" class=\"footnote_tooltip\">Ibid.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_31').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_31', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> In such conditions, Lazarus appears to be \u201ca person whom God <em>did not help<\/em>,\u201d while Dives is one who is honored by receiving an honorable family burial.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_32');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_32');\" ><sup id=\"footnote_plugin_tooltip_11328_1_32\" class=\"footnote_plugin_tooltip_text\">32<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_32\" class=\"footnote_tooltip\">Bailey, 383; italics in original.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_32').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_32', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignright size-full wp-image-11377\" title=\"Lazarus and Dives\" src=\"http:\/\/www.rethinkinghell.com\/uploads\/2017\/05\/richman.jpg\" alt=\"\" width=\"293\" height=\"396\">The parable follows each man unto death, and Dives finds himself in Hades, in torment, and sees Lazarus far away comforted at Abraham\u2019s side. He cries out to Abraham, his father, for help. Quite ironically, Dives \u201cassumes that Abraham is still his \u2018father\u2019 and that Lazarus, whom he knows by name but has never helped,\u201d is still there to \u201ccarry out errands on behalf of a wealthy man like himself.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_33');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_33');\" ><sup id=\"footnote_plugin_tooltip_11328_1_33\" class=\"footnote_plugin_tooltip_text\">33<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_33\" class=\"footnote_tooltip\">Green, 608.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_33').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_33', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> That Dives calls Abraham \u201cfather\u201d in this situation is preposterous given the \u201clong-standing tradition regarding Abraham as a model of hospitality to strangers\u201d (Genesis 18:1\u201315), and he continues to argue from his apparent family connection throughout the parable (16:24,\u00a027,\u00a030).<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_34');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_34');\" ><sup id=\"footnote_plugin_tooltip_11328_1_34\" class=\"footnote_plugin_tooltip_text\">34<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_34\" class=\"footnote_tooltip\">Ibid.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_34').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_34', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Dives\u2019 desperate request for relief and comfort are rejected for two reasons. First, just like the \u201ceschatological reversal\u201d foreshadowed in 6:20\u201324, Dives is the \u201cvictim of his own choices.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_35');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_35');\" ><sup id=\"footnote_plugin_tooltip_11328_1_35\" class=\"footnote_plugin_tooltip_text\">35<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_35\" class=\"footnote_tooltip\">Ibid.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_35').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_35', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Dives lived a life of comfort, and now he is in agony; Lazarus \u201creceived bad things, but now he is comforted\u201d (16:25). Secondly, \u201cThe great chasm has been fixed\u201d (16:26a), and no one can cross over from either side. The great reversal is forever irreversible. This great reversal has parallels in extra-biblical literature, and will receive attention below.<\/p>\n<p>After Dives\u2019 request for relief is rejected by Abraham, and any chance of his own escape also denied, he cries out in even more desperation, \u201cI beg you, father, send Lazarus to my father\u2019s house\u00a0.\u00a0.\u00a0. to warn [my five brothers] so that they will not also come to this place of torment\u201d (16:27\u201328). Abraham refuses to grant this request and says that Dives\u2019 brothers should listen to \u201cMoses and the Prophets\u201d (16:29). \u201cThis phrase is a known Jewish idiom which stands for the Hebrew Scriptures,\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_36');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_36');\" ><sup id=\"footnote_plugin_tooltip_11328_1_36\" class=\"footnote_plugin_tooltip_text\">36<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_36\" class=\"footnote_tooltip\">Ferdinand O. Regalado, \u201cThe Jewish Background of the Parable of the Rich Man and Lazarus,\u201d <em>Asia Journal of Theology<\/em> 16 (2002): 345.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_36').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_36', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> and it also \u201cties in the immediate context of the parable in 16:16\u201318 about the immutability [and perpetuity] of the Law.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_37');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_37');\" ><sup id=\"footnote_plugin_tooltip_11328_1_37\" class=\"footnote_plugin_tooltip_text\">37<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_37\" class=\"footnote_tooltip\">Papaioannou, 129.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_37').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_37', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Clearly, the Holy Scriptures were all the brothers needed in pointing them in the right direction. Here, Dives responds with a firm \u201cNo,\u201d and explains that \u201cif someone from the dead goes to them, they will repent\u201d (16:30). Dives is convinced that his brothers would repent if they \u201cwitnessed a returned Lazarus.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_38');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_38');\" ><sup id=\"footnote_plugin_tooltip_11328_1_38\" class=\"footnote_plugin_tooltip_text\">38<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_38\" class=\"footnote_tooltip\">Ibid.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_38').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_38', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> But Abraham still refuses because, \u201cif [the brothers] do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead\u201d (16:31). Dives and his brothers were consumed with their wealth and pleasure and failed to care for Lazarus at his gate. Nothing could save Dives\u2019 brothers; not even a returned Lazarus, if they do not heed to the warnings of Scripture.<\/p>\n<p>The Scriptures are deeply concerned with the state of the poor and the outcasts of society, and herein lies the point of the parable. We have so distracted ourselves from the message of the parable by our successful attempts at reducing the story to an inept one-dimensional fable that fails to reach the hearts of people. Or worst yet, it functions as a manipulative fear-tactic in evangelistic efforts. Rob McRay succinctly says, \u201cThe parable is not a text on whether hard hearts will believe the gospel, even if Jesus returns from the grave; nor is it a text elucidating the intermediate state of the dead. We have misread the parable as a discussion on faith or misused it as a proof-text for debates on eternal torment, perhaps to avoid facing its fearful condemnation of the same charges made by the prophets.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_39');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_39');\" ><sup id=\"footnote_plugin_tooltip_11328_1_39\" class=\"footnote_plugin_tooltip_text\">39<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_39\" class=\"footnote_tooltip\">Rob McRay, \u201cMoses, Jesus, and Fudge: How Edward Fudge (and Biblical Theology) Changed What I Preach about Hell,\u201d in <em>A Consuming Passion: Essays on Hell and Immortality in Honor of Edward Fudge<\/em>, eds. Christopher M. Date and Ron Highfield (Eugene, OR: Pickwick, 2015), 47.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_39').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_39', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script>\u00a0The charges handed down by the prophets are nonetheless chilling to ponder. Amos did not mince words in condemnation of Israel into exile for selling \u201cthe needy for a pair of sandals\u201d (Amos 2:6). Similarly, Ezekiel pronounces destruction to fall upon Judah because they were worse than their sister Sodom (Ezek. 16:48). Why? Because they \u201cwere arrogant, overfed and unconcerned; they did not help the poor and needy\u201d (v.49). Doesn\u2019t that sound familiar? We can also quote the prophet Isaiah when he tells us that a true fast is \u201cto loosen the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke. Is it not to share your food with the hungry and to provide the poor wanderer with shelter \u2013 when you see the naked, to clothe him, and not to turn away from your own flesh and blood\u201d (Isa. 58:6).<\/p>\n<p>According to the testimony of scripture, true \u201cchildren of Abraham are those who obey Moses and the prophets and share their wealth with the poor.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_40');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_40');\" ><sup id=\"footnote_plugin_tooltip_11328_1_40\" class=\"footnote_plugin_tooltip_text\">40<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_40\" class=\"footnote_tooltip\">Klyne Snodgrass, 430.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_40').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_40', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script>\u00a0In other words, in Jesus\u2019 harsh polemic against the Pharisees, he is telling them that if they do not take care of the outcasts and reach out to the sinners in their society, they are no longer children of Abraham and they no longer have any place in the Kingdom of God.<\/p>\n<h2>Meaning of Hades (<span lang=\"Gr\">\u1f85\u03b4\u03b7\u03c2<\/span>)<\/h2>\n<p>There are differences in the way the word <span lang=\"Gr\">\u1f85\u03b4\u03b7\u03c2<\/span> has been translated (\u201cin <span lang=\"Gr\">\u1f85\u03b4\u03b7\u03c2<\/span>, where he was in torment\u201d 16:23). Most of the major English translations chose to use the Greek transliteration Hades (e.g., NIV, NASB, ESV, NRSV), whereas the KJV is infamously known for its usage of Hell, and yet a couple opted for the phrase \u201cthe place of the dead\u201d (e.g., NLT, CEB). Hades (<span lang=\"Gr\">\u1f85\u03b4\u03b7\u03c2<\/span>) is used a total of ten times in the New Testament (NT), and it is always referring to the place of the dead.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_41');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_41');\" ><sup id=\"footnote_plugin_tooltip_11328_1_41\" class=\"footnote_plugin_tooltip_text\">41<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_41\" class=\"footnote_tooltip\">Matt\u00a011:23; 16:18; Luke\u00a010:15; 16:23; Acts\u00a02:27,\u00a031; Rev\u00a01:18; 6:8; 20:13,\u00a014.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_41').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_41', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> If Jesus were to use this parable to describe what happens to the wicked in Hell (i.e., in the Final Judgment), he would likely have used the word Gehenna (<span lang=\"Gr\">\u03b3\u1f73\u03b5\u03bd\u03bd\u03b1<\/span>) instead.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_42');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_42');\" ><sup id=\"footnote_plugin_tooltip_11328_1_42\" class=\"footnote_plugin_tooltip_text\">42<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_42\" class=\"footnote_tooltip\">Matt\u00a05:22; 5:29; 5:30; 10:28; 18:9; 23:15; 23:33; Mark\u00a09:43; 9:45; 9:47; Luke\u00a012:5; Jas\u00a03:6.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_42').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_42', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> In addition, since the five brothers are still alive while Dives is in torment, it is unlikely that the final resurrection or judgment has taken place. Theologically, in this regard, \u201cthe possibility of a coherent eschatology in the parable is dropped altogether.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_43');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_43');\" ><sup id=\"footnote_plugin_tooltip_11328_1_43\" class=\"footnote_plugin_tooltip_text\">43<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_43\" class=\"footnote_tooltip\">Papaioannou, 127.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_43').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_43', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignleft size-full wp-image-11379\" title=\"Sheol \/ Hades\" src=\"http:\/\/www.rethinkinghell.com\/uploads\/2017\/05\/sheol.jpg\" alt=\"\" width=\"300\" height=\"188\">The Hebrew equivalent to the Greek Hades is Sheol (<span lang=\"He\">\u05e9\u05b0\u05c1\u05d0\u05d5\u05b9\u05dc<\/span>) and likewise, it is also understood as the realm of the dead. To the Hebrew mind, there was a dark, gloomy reality about death, and it was \u201cnot primarily a biophysical process; it is the disintegration or ending of the life relationship with Yahweh.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_44');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_44');\" ><sup id=\"footnote_plugin_tooltip_11328_1_44\" class=\"footnote_plugin_tooltip_text\">44<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_44\" class=\"footnote_tooltip\">Mois\u00e9s Silva, ed., &#8220;<span lang=\"Gr\">\u1f85\u03b4\u03b7\u03c2<\/span> G87 (<em>had\u0113s<\/em>), Hades, the underworld, the realm of the dead,&#8221; <em>New International Dictionary of New Testament Theology and Exegesis<\/em> (Zondervan, 2014), 1:153. Examples of this are seen in Ps\u00a06:5; 30:9; 115:17; Isa\u00a038:18.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_44').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_44', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Scripture&#8217;s overall usage of Sheol and Hades reveals that, upon death, it is a place where both the righteous and unrighteous go. As Genesis 3:19 indicates, we are all created from dust, \u201cand to dust [we] shall return.\u201d<\/p>\n<p>During the intertestamental period, the doctrine of the immortal soul \u201caltered the concept of Hades\u201d due to \u201cPersian and Hellenistic influence.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_45');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_45');\" ><sup id=\"footnote_plugin_tooltip_11328_1_45\" class=\"footnote_plugin_tooltip_text\">45<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_45\" class=\"footnote_tooltip\">Silva, 1:154.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_45').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_45', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> With this alteration, Hades no longer functioned as the place where all souls go to, but only where the unrighteous souls go to be punished. For the righteous souls, however, \u201cheavenly blessedness\u201d became their destination upon death.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_46');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_46');\" ><sup id=\"footnote_plugin_tooltip_11328_1_46\" class=\"footnote_plugin_tooltip_text\">46<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_46\" class=\"footnote_tooltip\">Ibid.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_46').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_46', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Due to this Greek influence, a fascination with the afterlife developed, \u201cwhich gave rise to tales about persons returning from the dead,\u201d as well as details pertaining to the nature of the afterlife.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_47');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_47');\" ><sup id=\"footnote_plugin_tooltip_11328_1_47\" class=\"footnote_plugin_tooltip_text\">47<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_47\" class=\"footnote_tooltip\">Papaioannou, 120.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_47').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_47', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> But, the \u201cNew Testament usage of <em>hades<\/em> does not go beyond the Old Testament meaning of <em>sheol<\/em>.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_48');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_48');\" ><sup id=\"footnote_plugin_tooltip_11328_1_48\" class=\"footnote_plugin_tooltip_text\">48<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_48\" class=\"footnote_tooltip\">Fudge, 152; italics in original.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_48').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_48', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> The Resurrection language of the NT writers brought back the understanding of Hades as the place of the dead \u201cuntil the resurrection of their bodies.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_49');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_49');\" ><sup id=\"footnote_plugin_tooltip_11328_1_49\" class=\"footnote_plugin_tooltip_text\">49<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_49\" class=\"footnote_tooltip\">Silva, 1:154.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_49').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_49', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<h2>Extra-Biblical Parallels<\/h2>\n<p>Imperative to understanding the function of this parable is to recognize the close parallels to folktales of the afterlife that were widely popular in Jesus\u2019 time. In this parable of Dives and Lazarus, \u201ctwo major narrative motives can be paralleled to other ancient literature: (1) reversal of fortunes experienced by a rich man and a poor man after death; (2) a dead person\u2019s return from the dead with a message from the living.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_50');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_50');\" ><sup id=\"footnote_plugin_tooltip_11328_1_50\" class=\"footnote_plugin_tooltip_text\">50<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_50\" class=\"footnote_tooltip\">Richard Bauckham, \u201cThe Rich Man and Lazarus: The Parable and the Parallels,\u201d <em>New Testament Studies<\/em> 37 (1991): 225.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_50').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_50', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<h2>Reversal of Fortunes<\/h2>\n<p>One story from Egyptian culture is about an \u201cEgyptian magician, Si-Osiris, [who] returns from Amente, the land of the dead, to defeat an Ethiopian magician. He is reincarnated into the poor family of Setme Khamuas.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_51');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_51');\" ><sup id=\"footnote_plugin_tooltip_11328_1_51\" class=\"footnote_plugin_tooltip_text\">51<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_51\" class=\"footnote_tooltip\">Papaioannou, 116.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_51').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_51', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> At twelve years old, he finally conquered the Ethiopian magician and returns to the underworld of Amente. The point of the story is not in the magical powers of Si-Osiris, but in what happens before he returns to Amente. Sometime therein, Si-Osiris and his father Setme witness two different funerals, \u201cone of a rich man, buried in sumptuous clothing and with much mourning, the other of a poor man buried without ceremony or mourning.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_52');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_52');\" ><sup id=\"footnote_plugin_tooltip_11328_1_52\" class=\"footnote_plugin_tooltip_text\">52<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_52\" class=\"footnote_tooltip\">Bauckham, 226.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_52').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_52', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> When the father saw this, he declared he would never want the fate of the poor man, but rather the royal burial of the rich man. But the son, Si-Osiris, knowing the nature of the afterlife, takes his father on a tour of Amente. On the tour, \u201cthey see the rich man in torment that is vividly described, while the poor man stands by the side of Osiris, the judge of humankind.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_53');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_53');\" ><sup id=\"footnote_plugin_tooltip_11328_1_53\" class=\"footnote_plugin_tooltip_text\">53<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_53\" class=\"footnote_tooltip\">Papaioannou, 116.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_53').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_53', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<figure id=\"attachment_11361\" aria-describedby=\"caption-attachment-11361\" style=\"width: 232px\" class=\"wp-caption alignright\"><img loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11361\" title=\"Ruins at Ashkelon\" src=\"http:\/\/www.rethinkinghell.com\/uploads\/2017\/05\/ashkelon.jpg\" alt=\"\" width=\"232\" height=\"280\"><figcaption id=\"caption-attachment-11361\" class=\"wp-caption-text\">Ruins at Ashkelon<\/figcaption><\/figure>\n<p>There is also an early Jewish version of this story<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_54');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_54');\" ><sup id=\"footnote_plugin_tooltip_11328_1_54\" class=\"footnote_plugin_tooltip_text\">54<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_54\" class=\"footnote_tooltip\">The similarities are not in the story about Si-Osiris and Setme and the vanquishing of the Ethiopian magician, but in the tour of Amente and the great reversal at death.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_54').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_54', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> found in the Palestinian Talmud about a \u201crich tax collector named Bar Ma\u2019yan and a poor Torah scholar in Ashkelon.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_55');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_55');\" ><sup id=\"footnote_plugin_tooltip_11328_1_55\" class=\"footnote_plugin_tooltip_text\">55<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_55\" class=\"footnote_tooltip\">Bauckham, 227.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_55').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_55', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> One day the rich tax collector dies and is given a royal burial. On the same day, the poor scholar also dies and his death and burial go unnoticed. A friend of the poor scholar who observes this contrast is troubled, and \u201cin a dream he sees the poor man in paradise and the tax collector tormented in hell.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_56');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_56');\" ><sup id=\"footnote_plugin_tooltip_11328_1_56\" class=\"footnote_plugin_tooltip_text\">56<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_56\" class=\"footnote_tooltip\">Ibid.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_56').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_56', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> In this dream he also learns that the rich man \u201chad done one good deed in his life, which has been rewarded in his splendid funeral. In contrast, the poor scholar had done one bad deed in his life, which has been atoned for through his poor burial.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_57');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_57');\" ><sup id=\"footnote_plugin_tooltip_11328_1_57\" class=\"footnote_plugin_tooltip_text\">57<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_57\" class=\"footnote_tooltip\">Papaioannou, 116\u20137<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_57').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_57', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p>There are many other stories that parallels could be drawn from, including stories \u201cfrom the larger Greco-Roman world,\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_58');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_58');\" ><sup id=\"footnote_plugin_tooltip_11328_1_58\" class=\"footnote_plugin_tooltip_text\">58<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_58\" class=\"footnote_tooltip\">Ronald F. Hock, \u201cLazarus and Micyllus: Greco-Roman Backgrounds to Luke 16:19\u201331,\u201d <em>Journal of Biblical Literature<\/em> 106 (Sept. 1987): 455.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_58').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_58', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> and a potential influence from the Apocalypse of Zephaniah,<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_59');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_59');\" ><sup id=\"footnote_plugin_tooltip_11328_1_59\" class=\"footnote_plugin_tooltip_text\">59<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_59\" class=\"footnote_tooltip\">Richard J. Middleton, <em>A New Heaven and a New Earth: Reclaiming Biblical Eschatology<\/em> (Baker Academic, 2014), 231\u20132.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_59').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_59', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> and 1 Enoch 22.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_60');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_60');\" ><sup id=\"footnote_plugin_tooltip_11328_1_60\" class=\"footnote_plugin_tooltip_text\">60<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_60\" class=\"footnote_tooltip\">Larry Kreitzer, \u201cLuke 16:19\u201331 and 1 Enoch 22,\u201d <em>Expository Times<\/em> 103 (1992): 139\u20132.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_60').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_60', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> If our parable is considered against the background of the Egyptian and Jewish stories, the differences are more numerous than there are similarities. But \u201cthe story-line common to both is: a rich man and a poor man die and their fortunes are reversed in the next world.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_61');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_61');\" ><sup id=\"footnote_plugin_tooltip_11328_1_61\" class=\"footnote_plugin_tooltip_text\">61<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_61\" class=\"footnote_tooltip\">Bauckham, 228\u20139.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_61').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_61', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> It is likely that these stories were current in Jesus\u2019 day and he would have known about them and possibly used the same genre for his own parable. But the attempt to use these parallels for understanding the eschatological reversal in the afterlife is insufficient because this kind of folklore was common throughout the \u201cwhole Mediterranean world.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_62');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_62');\" ><sup id=\"footnote_plugin_tooltip_11328_1_62\" class=\"footnote_plugin_tooltip_text\">62<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_62\" class=\"footnote_tooltip\">Papaioannou, 119.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_62').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_62', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> The parable of Dives and Lazarus seems to indicate that Dives suffers in Hades just because of his abundance of wealth in this life, while Lazarus was \u201cblessed in the next life just because he was poor in this life.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_63');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_63');\" ><sup id=\"footnote_plugin_tooltip_11328_1_63\" class=\"footnote_plugin_tooltip_text\">63<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_63\" class=\"footnote_tooltip\">Bauckham, 233.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_63').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_63', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> We may interpret the parable as teaching such a thing, but then we run into moral problems, \u201cespecially if the brevity of this life is contrasted with the eternity of the next.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_64');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_64');\" ><sup id=\"footnote_plugin_tooltip_11328_1_64\" class=\"footnote_plugin_tooltip_text\">64<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_64\" class=\"footnote_tooltip\">Ibid.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_64').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_64', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> The point of Jesus\u2019 usage of eschatological reversal, is to show the \u201cjuxtaposition [and intolerable injustice] of the rich man\u2019s luxury [at the expense of] Lazarus\u2019 painful poverty.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_65');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_65');\" ><sup id=\"footnote_plugin_tooltip_11328_1_65\" class=\"footnote_plugin_tooltip_text\">65<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_65\" class=\"footnote_tooltip\">Ibid., 235\u20136.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_65').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_65', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<h2>Return from the Dead<\/h2>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11366 alignright\" style=\"padding-top: 14px; padding-bottom: 6px;\" title=\"Hades\" src=\"http:\/\/www.rethinkinghell.com\/uploads\/2017\/05\/lazarus1.jpg\" alt=\"\" width=\"640\" height=\"207\">To better understand the unity of this parable, we should note the \u201cparallels to the motif of a dead person\u2019s return with a message for the living.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_66');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_66');\" ><sup id=\"footnote_plugin_tooltip_11328_1_66\" class=\"footnote_plugin_tooltip_text\">66<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_66\" class=\"footnote_tooltip\">Bauckham, 236.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_66').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_66', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> It is helpful to understand that \u201cin ancient cultures tales of revelations from the dead were common,\u201d and it was \u201calways told with a purpose of bringing some [moral] improvement to the life of the living,\u201d such as repentance.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_67');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_67');\" ><sup id=\"footnote_plugin_tooltip_11328_1_67\" class=\"footnote_plugin_tooltip_text\">67<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_67\" class=\"footnote_tooltip\">Papaioannou, 119\u201321.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_67').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_67', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> The earliest instance of this kind of revelation from the afterlife was Plato\u2019s tale of Er the Pamphylian. In battle, Er was killed, and a few days later, just as he was about to be burned at his funeral, he was revived and \u201crecounted what he had seen as a disembodied spirit in the realm of the dead before being returned to his body.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_68');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_68');\" ><sup id=\"footnote_plugin_tooltip_11328_1_68\" class=\"footnote_plugin_tooltip_text\">68<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_68\" class=\"footnote_tooltip\">Bauckham, 237.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_68').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_68', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> While he was in the realm of the dead, he witnessed \u201ca judgment scene at which the good were sent to heaven and the wicked were punished.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_69');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_69');\" ><sup id=\"footnote_plugin_tooltip_11328_1_69\" class=\"footnote_plugin_tooltip_text\">69<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_69\" class=\"footnote_tooltip\">Papaioannou, 119.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_69').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_69', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Then he was told to go back to the land of the living and report what he had seen. Many others, such as Plutarch, Clearchus of Soli, and Lucian were influenced by Plato\u2019s tale and thus developed their own tales of the afterlife.<\/p>\n<p>These tales, \u201cthough from a pagan background, quickly found their way into Jewish and Christian tradition,\u201d such as the story of Jannes and Jambres in the Targums.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_70');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_70');\" ><sup id=\"footnote_plugin_tooltip_11328_1_70\" class=\"footnote_plugin_tooltip_text\">70<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_70\" class=\"footnote_tooltip\">Ibid., 120.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_70').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_70', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> According to Jewish custom, these were the \u201ctwo Egyptian magician brothers who\u00a0.\u00a0.\u00a0. opposed Moses in the court of Pharaoh.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_71');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_71');\" ><sup id=\"footnote_plugin_tooltip_11328_1_71\" class=\"footnote_plugin_tooltip_text\">71<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_71\" class=\"footnote_tooltip\">Ibid. Jannes and Jambres are mentioned by the Apostle Paul in 2 Tim 3:8.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_71').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_71', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Because of their opposition to Moses, Jannes dies, and \u201cJambres calls his spirit up from Hades through necromancy and Jannes informs him of his sufferings and of the justice of his fate for opposing God\u2019s work.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_72');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_72');\" ><sup id=\"footnote_plugin_tooltip_11328_1_72\" class=\"footnote_plugin_tooltip_text\">72<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_72\" class=\"footnote_tooltip\">Papaioannou, 120.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_72').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_72', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Jannes pleads with Jambres to repent so he can avoid also going to Hades, but due to the \u201cfragmentary text,\u201d the rest of the story is unknown.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_73');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_73');\" ><sup id=\"footnote_plugin_tooltip_11328_1_73\" class=\"footnote_plugin_tooltip_text\">73<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_73\" class=\"footnote_tooltip\">Bauckham, 241.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_73').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_73', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<h2>Parallels Clarified<\/h2>\n<p>The features in the above story are quite like our Lukan parable, but there are differences worth noting first. Dives does not offer to go to his five brothers himself, but requests Abraham to send Lazarus on his behalf. Also, Dives does not imagine \u201cnecromancy\u201d as being the means of this return.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_74');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_74');\" ><sup id=\"footnote_plugin_tooltip_11328_1_74\" class=\"footnote_plugin_tooltip_text\">74<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_74\" class=\"footnote_tooltip\">Ibid., 242.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_74').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_74', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> But the similarities are close enough, and \u201cas a parallel to the parable, it confirms that the motif [of a return from death] employed in Luke 16:27\u201328\u00a0.\u00a0.\u00a0. could have been familiar to Jesus\u2019 hearers from a traditional Jewish story.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_75');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_75');\" ><sup id=\"footnote_plugin_tooltip_11328_1_75\" class=\"footnote_plugin_tooltip_text\">75<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_75\" class=\"footnote_tooltip\">Ibid.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_75').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_75', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> The purpose of Dives\u2019 request to send Lazarus to his five brothers is to reveal to them the fate of Dives in Hades, and to give them a strong warning that if they do not repent, they will also join him there. A request such as this would not have been unfamiliar to the hearers of this kind of story, and the rejection of Dives\u2019 request would have come as a surprise to the hearer. It is often at these points, where the story \u201ctakes an unexpected turn which prove peculiarly illuminating as to the meaning of Jesus\u2019 parables.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_76');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_76');\" ><sup id=\"footnote_plugin_tooltip_11328_1_76\" class=\"footnote_plugin_tooltip_text\">76<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_76\" class=\"footnote_tooltip\">Ibid., 244.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_76').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_76', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Therefore, we must pay close attention to Abraham\u2019s refusal to grant Dives\u2019 request.<\/p>\n<p>Any of Jesus\u2019 contemporaries who would have been \u201cfamiliar with the way the folkloric motifs in the story were generally used\u201d would have expected Abraham to honor Dives\u2019 request, and send Lazarus to his brothers and they would have repented.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_77');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_77');\" ><sup id=\"footnote_plugin_tooltip_11328_1_77\" class=\"footnote_plugin_tooltip_text\">77<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_77\" class=\"footnote_tooltip\">Ibid., 245.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_77').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_77', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Abraham refused to grant Dives\u2019 brothers \u201can apocalyptic revelation of the fate of the dead, such as Si-Osiris gave to Setme, or Jannes to Jambres.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_78');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_78');\" ><sup id=\"footnote_plugin_tooltip_11328_1_78\" class=\"footnote_plugin_tooltip_text\">78<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_78\" class=\"footnote_tooltip\">Ibid.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_78').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_78', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Therefore, \u201cthe parable\u2019s own account of the fates of the rich man and Lazarus (vv.\u00a022\u201326) is deprived of the status of such a revelation.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_79');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_79');\" ><sup id=\"footnote_plugin_tooltip_11328_1_79\" class=\"footnote_plugin_tooltip_text\">79<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_79\" class=\"footnote_tooltip\">Ibid.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_79').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_79', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> The parable essentially denies \u201citself of any claim to offer an apocalyptic glimpse\u201d into details of the afterlife and its geography.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_80');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_80');\" ><sup id=\"footnote_plugin_tooltip_11328_1_80\" class=\"footnote_plugin_tooltip_text\">80<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_80\" class=\"footnote_tooltip\">Ibid.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_80').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_80', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Furthermore, the parable points to the \u201cfinality of death, and the futility of thinking that someone coming back from the dead could lead to the repentance of the living.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_81');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_81');\" ><sup id=\"footnote_plugin_tooltip_11328_1_81\" class=\"footnote_plugin_tooltip_text\">81<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_81\" class=\"footnote_tooltip\">Middleton, 232.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_81').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_81', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p>The point of the parable is not to gratify the interest in \u201cHades, Hell, Heaven, \u2018the intermediate state,\u2019\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_82');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_82');\" ><sup id=\"footnote_plugin_tooltip_11328_1_82\" class=\"footnote_plugin_tooltip_text\">82<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_82\" class=\"footnote_tooltip\">George W. Knight, \u201cLuke 16:19\u201331: The Rich Man and Lazarus,\u201d <em>Review and Expositor<\/em> 94 (1997): 281.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_82').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_82', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> or about \u201cman\u2019s anthropological condition after death.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_83');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_83');\" ><sup id=\"footnote_plugin_tooltip_11328_1_83\" class=\"footnote_plugin_tooltip_text\">83<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_83\" class=\"footnote_tooltip\">Murray J. Harris, \u201cThe New Testament View of Life After Death,\u201d <em>Themelios<\/em> 11.2 (January 1986): 47\u201352.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_83').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_83', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Jesus does not provide us teaching on the afterlife any more than he does \u201con correct agricultural practices (Luke 15:4\u20136) or investing tips (Luke 16:1\u201313).\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_84');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_84');\" ><sup id=\"footnote_plugin_tooltip_11328_1_84\" class=\"footnote_plugin_tooltip_text\">84<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_84\" class=\"footnote_tooltip\">Tony Wright, \u201cDeath, the Dead and the Underworld in Biblical Theology, Part 2,\u201d <em>Churchman<\/em> 122 (2008): 114.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_84').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_84', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p>The point of the parable is focused on the Pharisees, who have \u201cdisregarded the will of God so clearly expressed in the Scriptures [of Moses and the prophets], by neglecting the poor\u201d in their midst.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_85');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_85');\" ><sup id=\"footnote_plugin_tooltip_11328_1_85\" class=\"footnote_plugin_tooltip_text\">85<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_85\" class=\"footnote_tooltip\"> Green, 610.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_85').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_85', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> The Scriptures are \u201cvery much concerned with the state of the poor.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_86');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_86');\" ><sup id=\"footnote_plugin_tooltip_11328_1_86\" class=\"footnote_plugin_tooltip_text\">86<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_86\" class=\"footnote_tooltip\">Joel B. Green, \u201cEschatology and the Nature of Humans: A Reconsideration of Pertinent Biblical Evidence,\u201d <em>Science &amp; Christian Belief<\/em> 14 (2002): 42.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_86').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_86', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> All they need to do to recognize the injustice of their actions, is to listen to Moses and the prophets \u201cas the only reliable witness for repentance.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_87');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_87');\" ><sup id=\"footnote_plugin_tooltip_11328_1_87\" class=\"footnote_plugin_tooltip_text\">87<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_87\" class=\"footnote_tooltip\">Papaioannou, 135.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_87').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_87', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> If they do not even do that, \u201cno purported revelation of the fate of the dead will convince them.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_88');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_88');\" ><sup id=\"footnote_plugin_tooltip_11328_1_88\" class=\"footnote_plugin_tooltip_text\">88<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_88\" class=\"footnote_tooltip\">Bauckham, 246.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_88').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_88', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> The parable is not important for what it portrays, since its context is within the well known tales from the afterlife, but rather, \u201cwhat it rejects\u2014all tales of supposed revelations from the dead.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_89');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_89');\" ><sup id=\"footnote_plugin_tooltip_11328_1_89\" class=\"footnote_plugin_tooltip_text\">89<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_89\" class=\"footnote_tooltip\">Papaioannou, 135.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_89').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_89', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> For Abraham to refuse a return from the dead, the parable directs our \u201cattention away from an apocalyptic revelation of the afterlife back to the inexcusable injustice of the coexistence of rich and poor\u201d in this life.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_90');\" onkeypress=\"footnote_moveToReference_11328_1('footnote_plugin_reference_11328_1_90');\" ><sup id=\"footnote_plugin_tooltip_11328_1_90\" class=\"footnote_plugin_tooltip_text\">90<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_11328_1_90\" class=\"footnote_tooltip\">Bauckham, 246.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_11328_1_90').tooltip({ tip: '#footnote_plugin_tooltip_text_11328_1_90', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<h2>Conclusi\u00f3n<\/h2>\n<p>In examining the Lukan context to Jesus\u2019 parable and its cultural and sociological implications, the purpose of the parable clearly serves as a harsh polemic against the Pharisees for their hypocritical attitudes of their wealth and blatant ignorance of the poor in their midst. Furthermore, when considered against the background of extra-biblical parallels, it is revealed that the other purpose of the parable is not to provide the reader an eschatological revelation of Hades, but rather, to point the reader to the sufficiency of the Scriptures to show how to love the poor and needy in our midst.\u00a0Complementary to the voices of the OT prophets, the parable reveals that the kingdom of God does not function as an exclusive club for the elite, but one that opens wide the doors to the outcasts, the poor, the orphaned and widowed. It shows us what a true child of Abraham looks like.<\/p>\n<p style=\"text-align: center;\">* \u00a0 \u00a0 \u00a0 * \u00a0 \u00a0 \u00a0 * \u00a0 \u00a0 \u00a0 * \u00a0 \u00a0 \u00a0 *<\/p>\n<p>&nbsp;<\/p>\n<div class=\"pcl_tooltip_box\" style=\"display: none;\">\n<p>Image already added<\/p>\n<div class=\"arrow border\"><\/div>\n<div class=\"arrow\"><\/div>\n<\/div>\n<div class=\"pcl_global_mask\"><\/div>\n<div class=\"speaker-mute footnotes_reference_container\"> <div class=\"footnote_container_prepare\"><p><span role=\"button\" tabindex=\"0\" class=\"footnote_reference_container_label pointer\" onclick=\"footnote_expand_collapse_reference_container_11328_1();\">&#x202F;<\/span><span role=\"button\" tabindex=\"0\" class=\"footnote_reference_container_collapse_button\" style=\"display: none;\" onclick=\"footnote_expand_collapse_reference_container_11328_1();\">[<a id=\"footnote_reference_container_collapse_button_11328_1\">+<\/a>]<\/span><\/p><\/div> <div id=\"footnote_references_container_11328_1\" style=\"\"><table class=\"footnotes_table footnote-reference-container\"><caption class=\"accessibility\">References<\/caption> <tbody> \r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_1\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_1');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>1<\/a><\/th> <td class=\"footnote_plugin_text\">Unless otherwise noted, all biblical passages referenced are in the New International Version (Grand Rapids, MI: Zondervan Publishing House, 1984).<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_2\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_2');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>2<\/a><\/th> <td class=\"footnote_plugin_text\">Joel B. Green, <em>The Gospel of Luke<\/em>, NICNT (Grand Rapids, MI: Wm. B. Eerdmans, 1997), 205.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_3\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_3');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>3<\/a><\/th> <td class=\"footnote_plugin_text\">Isaiah 61:1-2.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_4\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_4');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>4<\/a><\/th> <td class=\"footnote_plugin_text\">Green, 211.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_5\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_5');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>5<\/a><\/th> <td class=\"footnote_plugin_text\">Kim Papaioannou, <em>The Geography of Hell in the Teaching of Jesus: Gehena, Hades, the Abyss, the Outer Darkness Where There Is Weeping and Gnashing of Teeth<\/em> (Pickwick, 2013), 113.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_6\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_6');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>6<\/a><\/th> <td class=\"footnote_plugin_text\">Unless otherwise noted, all biblical passages referenced are in the New International Version (Grand Rapids, MI: Zondervan Publishing House, 1984).<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_7\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_7');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>7<\/a><\/th> <td class=\"footnote_plugin_text\">Papaioannou, 113.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_8\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_8');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>8<\/a><\/th> <td class=\"footnote_plugin_text\">Ibid., 114.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_9\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_9');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>9<\/a><\/th> <td class=\"footnote_plugin_text\">Luke 14:8\u201311 and 14:16\u201324.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_10\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_10');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>10<\/a><\/th> <td class=\"footnote_plugin_text\">Papaioannou, 114.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_11\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_11');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>11<\/a><\/th> <td class=\"footnote_plugin_text\">Ibid.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_12\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_12');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>12<\/a><\/th> <td class=\"footnote_plugin_text\">Ibid., 115.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_13\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_13');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>13<\/a><\/th> <td class=\"footnote_plugin_text\">Darrell L. Bock, \u201cThe Parable of the Rich Man and Lazarus and the Ethics of Jesus,\u201d <em>Southwestern Journal of Theology<\/em> 40 (Fall 1997): 64.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_14\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_14');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>14<\/a><\/th> <td class=\"footnote_plugin_text\">Grant R. Osborne, <em>The Hermeneutical Spiral: A Comprehensive Introduction to Biblical Interpretation<\/em>, Revised and Expanded (Intervarsity, 2006), 534.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_15\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_15');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>15<\/a><\/th> <td class=\"footnote_plugin_text\">Bock, 64.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_16\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_16');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>16<\/a><\/th> <td class=\"footnote_plugin_text\">Osborne, 534.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_17\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_17');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>17<\/a><\/th> <td class=\"footnote_plugin_text\">Joel B. Green, <em>The Gospel of Luke<\/em>, NICNT (Eerdmans, 1997), 606.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_18\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_18');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>18<\/a><\/th> <td class=\"footnote_plugin_text\">Edward William Fudge, <em>The Fire That Consumes: A Biblical and Historical Study of the Doctrine of Final Punishment<\/em>, 3rd ed. (Cascade, 2011), 149. Luke 12:16; 14:16; 15:11; 16:1; 16:19; 18:1-2; 19:11-12; 20:9.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_19\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_19');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>19<\/a><\/th> <td class=\"footnote_plugin_text\">Bock, 65.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_20\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_20');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>20<\/a><\/th> <td class=\"footnote_plugin_text\">The Rich Man is \u201coften called \u2018Dives,\u2019 because that\u2019s the Latin word for \u2018rich.\u2019\u201d N.\u00a0T.\u00a0Wright, <em>Luke For Everyone<\/em> (Westminster John Knox, 2004), 200.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_21\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_21');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>21<\/a><\/th> <td class=\"footnote_plugin_text\">Green, 605.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_22\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_22');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>22<\/a><\/th> <td class=\"footnote_plugin_text\">Kenneth E. Bailey, <em>Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels<\/em> (Intervarsity, 2008), 382.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_23\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_23');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>23<\/a><\/th> <td class=\"footnote_plugin_text\">Green, 605.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_24\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_24');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>24<\/a><\/th> <td class=\"footnote_plugin_text\">Ian H. Marshall, <em>The Gospel of Luke<\/em> (Paternoster, 1978), 635.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_25\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_25');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>25<\/a><\/th> <td class=\"footnote_plugin_text\">Green, 605\u20136.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_26\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_26');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>26<\/a><\/th> <td class=\"footnote_plugin_text\">Bailey, 383.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_27\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_27');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>27<\/a><\/th> <td class=\"footnote_plugin_text\">Ibid.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_28\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_28');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>28<\/a><\/th> <td class=\"footnote_plugin_text\">Ibid., 384.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_29\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_29');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>29<\/a><\/th> <td class=\"footnote_plugin_text\">It is unknown whether the licking of Lazarus\u2019 sores by the dogs was a form of continued abuse (Joel Green) or one of relief to ease the pain (Kenneth Bailey). Discussion surrounds the usage of the word <span lang=\"Gr\">\u1f00\u03bb\u03bb\u1f71<\/span> and whether it functions as a similarity or contrast (e.g., Are the dogs in continuity or contrast with Dives\u2019 situation?).<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_30\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_30');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>30<\/a><\/th> <td class=\"footnote_plugin_text\">Green, 607.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_31\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_31');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>31<\/a><\/th> <td class=\"footnote_plugin_text\">Ibid.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_32\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_32');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>32<\/a><\/th> <td class=\"footnote_plugin_text\">Bailey, 383; italics in original.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_33\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_33');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>33<\/a><\/th> <td class=\"footnote_plugin_text\">Green, 608.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_34\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_34');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>34<\/a><\/th> <td class=\"footnote_plugin_text\">Ibid.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_35\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_35');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>35<\/a><\/th> <td class=\"footnote_plugin_text\">Ibid.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_36\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_36');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>36<\/a><\/th> <td class=\"footnote_plugin_text\">Ferdinand O. Regalado, \u201cThe Jewish Background of the Parable of the Rich Man and Lazarus,\u201d <em>Asia Journal of Theology<\/em> 16 (2002): 345.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_37\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_37');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>37<\/a><\/th> <td class=\"footnote_plugin_text\">Papaioannou, 129.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_38\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_38');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>38<\/a><\/th> <td class=\"footnote_plugin_text\">Ibid.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_39\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_39');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>39<\/a><\/th> <td class=\"footnote_plugin_text\">Rob McRay, \u201cMoses, Jesus, and Fudge: How Edward Fudge (and Biblical Theology) Changed What I Preach about Hell,\u201d in <em>A Consuming Passion: Essays on Hell and Immortality in Honor of Edward Fudge<\/em>, eds. Christopher M. Date and Ron Highfield (Eugene, OR: Pickwick, 2015), 47.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_40\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_40');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>40<\/a><\/th> <td class=\"footnote_plugin_text\">Klyne Snodgrass, 430.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_41\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_41');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>41<\/a><\/th> <td class=\"footnote_plugin_text\">Matt\u00a011:23; 16:18; Luke\u00a010:15; 16:23; Acts\u00a02:27,\u00a031; Rev\u00a01:18; 6:8; 20:13,\u00a014.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_42\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_42');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>42<\/a><\/th> <td class=\"footnote_plugin_text\">Matt\u00a05:22; 5:29; 5:30; 10:28; 18:9; 23:15; 23:33; Mark\u00a09:43; 9:45; 9:47; Luke\u00a012:5; Jas\u00a03:6.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_43\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_43');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>43<\/a><\/th> <td class=\"footnote_plugin_text\">Papaioannou, 127.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_44\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_44');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>44<\/a><\/th> <td class=\"footnote_plugin_text\">Mois\u00e9s Silva, ed., &#8220;<span lang=\"Gr\">\u1f85\u03b4\u03b7\u03c2<\/span> G87 (<em>had\u0113s<\/em>), Hades, the underworld, the realm of the dead,&#8221; <em>New International Dictionary of New Testament Theology and Exegesis<\/em> (Zondervan, 2014), 1:153. Examples of this are seen in Ps\u00a06:5; 30:9; 115:17; Isa\u00a038:18.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_45\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_45');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>45<\/a><\/th> <td class=\"footnote_plugin_text\">Silva, 1:154.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_46\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_46');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>46<\/a><\/th> <td class=\"footnote_plugin_text\">Ibid.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_47\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_47');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>47<\/a><\/th> <td class=\"footnote_plugin_text\">Papaioannou, 120.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_48\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_48');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>48<\/a><\/th> <td class=\"footnote_plugin_text\">Fudge, 152; italics in original.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_49\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_49');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>49<\/a><\/th> <td class=\"footnote_plugin_text\">Silva, 1:154.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_50\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_50');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>50<\/a><\/th> <td class=\"footnote_plugin_text\">Richard Bauckham, \u201cThe Rich Man and Lazarus: The Parable and the Parallels,\u201d <em>New Testament Studies<\/em> 37 (1991): 225.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_51\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_51');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>51<\/a><\/th> <td class=\"footnote_plugin_text\">Papaioannou, 116.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_52\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_52');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>52<\/a><\/th> <td class=\"footnote_plugin_text\">Bauckham, 226.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_53\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_53');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>53<\/a><\/th> <td class=\"footnote_plugin_text\">Papaioannou, 116.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_54\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_54');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>54<\/a><\/th> <td class=\"footnote_plugin_text\">The similarities are not in the story about Si-Osiris and Setme and the vanquishing of the Ethiopian magician, but in the tour of Amente and the great reversal at death.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_55\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_55');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>55<\/a><\/th> <td class=\"footnote_plugin_text\">Bauckham, 227.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_56\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_56');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>56<\/a><\/th> <td class=\"footnote_plugin_text\">Ibid.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_57\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_57');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>57<\/a><\/th> <td class=\"footnote_plugin_text\">Papaioannou, 116\u20137<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_58\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_58');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>58<\/a><\/th> <td class=\"footnote_plugin_text\">Ronald F. Hock, \u201cLazarus and Micyllus: Greco-Roman Backgrounds to Luke 16:19\u201331,\u201d <em>Journal of Biblical Literature<\/em> 106 (Sept. 1987): 455.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_59\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_59');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>59<\/a><\/th> <td class=\"footnote_plugin_text\">Richard J. Middleton, <em>A New Heaven and a New Earth: Reclaiming Biblical Eschatology<\/em> (Baker Academic, 2014), 231\u20132.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_60\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_60');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>60<\/a><\/th> <td class=\"footnote_plugin_text\">Larry Kreitzer, \u201cLuke 16:19\u201331 and 1 Enoch 22,\u201d <em>Expository Times<\/em> 103 (1992): 139\u20132.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_61\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_61');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>61<\/a><\/th> <td class=\"footnote_plugin_text\">Bauckham, 228\u20139.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_62\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_62');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>62<\/a><\/th> <td class=\"footnote_plugin_text\">Papaioannou, 119.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_63\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_63');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>63<\/a><\/th> <td class=\"footnote_plugin_text\">Bauckham, 233.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_64\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_64');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>64<\/a><\/th> <td class=\"footnote_plugin_text\">Ibid.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_65\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_65');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>65<\/a><\/th> <td class=\"footnote_plugin_text\">Ibid., 235\u20136.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_66\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_66');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>66<\/a><\/th> <td class=\"footnote_plugin_text\">Bauckham, 236.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_67\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_67');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>67<\/a><\/th> <td class=\"footnote_plugin_text\">Papaioannou, 119\u201321.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_68\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_68');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>68<\/a><\/th> <td class=\"footnote_plugin_text\">Bauckham, 237.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_69\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_69');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>69<\/a><\/th> <td class=\"footnote_plugin_text\">Papaioannou, 119.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_70\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_70');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>70<\/a><\/th> <td class=\"footnote_plugin_text\">Ibid., 120.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_71\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_71');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>71<\/a><\/th> <td class=\"footnote_plugin_text\">Ibid. Jannes and Jambres are mentioned by the Apostle Paul in 2 Tim 3:8.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_72\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_72');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>72<\/a><\/th> <td class=\"footnote_plugin_text\">Papaioannou, 120.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_73\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_73');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>73<\/a><\/th> <td class=\"footnote_plugin_text\">Bauckham, 241.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_74\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_74');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>74<\/a><\/th> <td class=\"footnote_plugin_text\">Ibid., 242.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_75\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_75');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>75<\/a><\/th> <td class=\"footnote_plugin_text\">Ibid.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_76\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_76');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>76<\/a><\/th> <td class=\"footnote_plugin_text\">Ibid., 244.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_77\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_77');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>77<\/a><\/th> <td class=\"footnote_plugin_text\">Ibid., 245.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_78\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_78');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>78<\/a><\/th> <td class=\"footnote_plugin_text\">Ibid.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_79\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_79');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>79<\/a><\/th> <td class=\"footnote_plugin_text\">Ibid.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_80\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_80');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>80<\/a><\/th> <td class=\"footnote_plugin_text\">Ibid.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_81\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_81');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>81<\/a><\/th> <td class=\"footnote_plugin_text\">Middleton, 232.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_82\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_82');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>82<\/a><\/th> <td class=\"footnote_plugin_text\">George W. Knight, \u201cLuke 16:19\u201331: The Rich Man and Lazarus,\u201d <em>Review and Expositor<\/em> 94 (1997): 281.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_83\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_83');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>83<\/a><\/th> <td class=\"footnote_plugin_text\">Murray J. Harris, \u201cThe New Testament View of Life After Death,\u201d <em>Themelios<\/em> 11.2 (January 1986): 47\u201352.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_84\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_84');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>84<\/a><\/th> <td class=\"footnote_plugin_text\">Tony Wright, \u201cDeath, the Dead and the Underworld in Biblical Theology, Part 2,\u201d <em>Churchman<\/em> 122 (2008): 114.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_85\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_85');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>85<\/a><\/th> <td class=\"footnote_plugin_text\"> Green, 610.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_86\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_86');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>86<\/a><\/th> <td class=\"footnote_plugin_text\">Joel B. Green, \u201cEschatology and the Nature of Humans: A Reconsideration of Pertinent Biblical Evidence,\u201d <em>Science &amp; Christian Belief<\/em> 14 (2002): 42.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_87\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_87');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>87<\/a><\/th> <td class=\"footnote_plugin_text\">Papaioannou, 135.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_88\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_88');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>88<\/a><\/th> <td class=\"footnote_plugin_text\">Bauckham, 246.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_89\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_89');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>89<\/a><\/th> <td class=\"footnote_plugin_text\">Papaioannou, 135.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_11328_1_90\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_11328_1('footnote_plugin_tooltip_11328_1_90');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#65514;<\/span>90<\/a><\/th> <td class=\"footnote_plugin_text\">Bauckham, 246.<\/td><\/tr>\r\n\r\n <\/tbody> <\/table> <\/div><\/div><script type=\"text\/javascript\"> function footnote_expand_reference_container_11328_1() { jQuery('#footnote_references_container_11328_1').show(); jQuery('#footnote_reference_container_collapse_button_11328_1').text('\u2212'); } function footnote_collapse_reference_container_11328_1() { jQuery('#footnote_references_container_11328_1').hide(); jQuery('#footnote_reference_container_collapse_button_11328_1').text('+'); } function footnote_expand_collapse_reference_container_11328_1() { if (jQuery('#footnote_references_container_11328_1').is(':hidden')) { footnote_expand_reference_container_11328_1(); } else { footnote_collapse_reference_container_11328_1(); } } function footnote_moveToReference_11328_1(p_str_TargetID) { footnote_expand_reference_container_11328_1(); var l_obj_Target = jQuery('#' + p_str_TargetID); if (l_obj_Target.length) { jQuery( 'html, body' ).delay( 0 ); jQuery('html, body').animate({ scrollTop: l_obj_Target.offset().top - window.innerHeight * 0.2 }, 380); } } function footnote_moveToAnchor_11328_1(p_str_TargetID) { footnote_expand_reference_container_11328_1(); var l_obj_Target = jQuery('#' + p_str_TargetID); if (l_obj_Target.length) { jQuery( 'html, body' ).delay( 0 ); jQuery('html, body').animate({ scrollTop: l_obj_Target.offset().top - window.innerHeight * 0.2 }, 380); } }<\/script>","protected":false},"excerpt":{"rendered":"<p>The story of Lazarus and the Rich Man (Luke 16:19\u201331) is often one of the first to be mentioned as giving explicit details on the nature and geography of hell. Upon closer examination, these assumptions prove to be lacking and evidence pulls us in another direction. Jesus told this story as a condemnation against the &hellip; <a href=\"https:\/\/rethinkinghell.com\/es\/2017\/05\/16\/hypocrisy-not-hell-the-polemic-parable-of-lazarus-and-the-rich-man\/\" class=\"more-link\">Continue reading <span class=\"screen-reader-text\">Hypocrisy, Not Hell: The Polemic Parable of Lazarus and the Rich Man<\/span><\/a><\/p>","protected":false},"author":5212,"featured_media":21640,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5,19,23],"tags":[143,271],"coauthors":[498],"class_list":["post-11328","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-biblical-exegesis","category-featured-content","category-guest-contributions","tag-dives","tag-lazarus-and-the-rich-man"],"_links":{"self":[{"href":"https:\/\/rethinkinghell.com\/es\/wp-json\/wp\/v2\/posts\/11328","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/rethinkinghell.com\/es\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/rethinkinghell.com\/es\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/rethinkinghell.com\/es\/wp-json\/wp\/v2\/users\/5212"}],"replies":[{"embeddable":true,"href":"https:\/\/rethinkinghell.com\/es\/wp-json\/wp\/v2\/comments?post=11328"}],"version-history":[{"count":1,"href":"https:\/\/rethinkinghell.com\/es\/wp-json\/wp\/v2\/posts\/11328\/revisions"}],"predecessor-version":[{"id":23594,"href":"https:\/\/rethinkinghell.com\/es\/wp-json\/wp\/v2\/posts\/11328\/revisions\/23594"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/rethinkinghell.com\/es\/wp-json\/wp\/v2\/media\/21640"}],"wp:attachment":[{"href":"https:\/\/rethinkinghell.com\/es\/wp-json\/wp\/v2\/media?parent=11328"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/rethinkinghell.com\/es\/wp-json\/wp\/v2\/categories?post=11328"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/rethinkinghell.com\/es\/wp-json\/wp\/v2\/tags?post=11328"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/rethinkinghell.com\/es\/wp-json\/wp\/v2\/coauthors?post=11328"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}