Lazarus

Who is the poor neglected beggar full of sores, to whom the very dogs show more pity and kindness than the rich man? The rich man “fared sumptuously every day” while Lazarus was lying at his gate a mass of sores, loathsome and in want, and yet uncared for and unpitied by him who enjoyed so many blessings. Who is this poor, wretched, pathetic, despised man?

The Jews looked upon the heathen nations about them as barbarians and dogs. It seems quite clear therefore that in this parable Lazarus is the people lying at Judah’s gate who are recipients of none of the blessings so lavishly bestowed upon them. In the rich man we see the children of the Kingdom, who as such were clothed in purple and fine linen, rich and increased with goods, daily feasting on the finest of delicacies, contrasted with the heathen world, lost, full of sores, and lacking everything. Lazarus was laid at the rich man’s gate full of sores, which denotes his cast-out and spiritually deficient condition.

“Moreover the dogs came and licked his sores” (Luke 16:21). A more accurate translation of the phrase, “moreover the dogs,” would be, “the other dogs.” The Greek word translated “moreover” is ALLA which means OTHER and not MOREOVER. My good friend, Elwin Roach, has done exhaustive research on this passage and shares the following enlightening information: Thayer’s Lexicon gives this definition: “alla… derived from ‘alla, neuter of the adjective ‘allos, meaning OTHER THINGS.” Strong’s Exhaustive Concordance also gives this same definition of ALLA. In Luke 16:21 ALLA is in the NOMINATIVE case, indicating that it is a word that names the subject, and that it belongs to the noun or pronoun that it names. Therefore, the DOGS, as the subject, are named or modified by the word OTHER (the OTHER DOGS).

The word OTHER is an article in this case and is an adjective and, like ALL ADJECTIVES in the Greek, it is declined and agrees in gender, number, and case with the word it modifies. In other words, if the noun is in the nominative, plural, and neuter case, then so will the adjective be also. And this is what we have with “OTHER” and “DOGS”. Both words are declined in these three declensions, indicating that “OTHER” definitely belongs to “DOGS” and is its modifier. What is the word saying then? Primarily, for all who cannot follow the grammatical intricacies stated above, it is saying that LAZARUS IS JUST AS MUCH A DOG AS THE ONES LICKING HIS SORES! I am sure that all my readers are aware that dogs will on occasion lick the sores of humans and other animals but most often they are found licking the sores of their own kind — other dogs! Neither Lazarus nor the dogs are, of course, literal dogs, but they serve as figures of the heathen nations surrounding Judah, and without the abundant blessings of God they soothe one another the best way they can, except when they are fighting — as dogs often do. Lazarus was a dog — a Gentile — for he found himself in the dog class.

In this parable Lazarus was both a beggar and a dog — a beggar in his own eyes, but a dog in the eyes of the rich man. Begging in Bible days was always done at the gate of the city where people passed by. To understand the picture presented here let us go back for a moment to an interesting and informative passage of scripture found in Gen. 10:25. “And unto Eber were born two sons: the name of one was Peleg; FOR IN HIS DAYS WAS THE EARTH DIVIDED…”Peleg — or rather, the event associated with his name — is of special interest at this point. “In his days was the earth divided.” Evidently this was a most memorable event, and Eber named his son in commemoration of it. The name “Peleg” means “division.” Almost nothing else is said about Peleg apart from mention of his family line and how long he lived. The fact that the earth was divided in his days seems the only possible item of distinction that can knowingly be attributed to Peleg himself. The important thing concerns the meaning of this indicated “division of the earth.” It is obvious that this division was the division of the peoples that took place beginning with the Tower of Babel. We have such statements as this: “From these were the isles (coasts) of the Gentiles DIVIDED IN THEIR LANDS; and every one after his tongue, after their families, in their nations,” and again, ‘These are the families of the sons of Noah, after their generations, in their nations: and by these were THE NATIONS DIVIDED in the earth after the flood” (Gen. 10:5,32).

The descendants of Noah migrated over the whole face of the earth, forming tribe after tribe, city after city, and NATION after NATION. Let all men know that it is the almighty God who is the designer and architect of all the nations in the world. The time periods and localities in which nations flourish have all been pre-arranged by the will of Him who “works ALL THINGS after the counsel of His own will” (Eph. 1:11). The truth of this cannot be made any plainer than it is by Moses in Deut. 32:8: “When the Most High DIVIDED THE NATIONS their inheritance, when HE separated the sons of Adam, HE SET the bounds of the people according to the number of the children of Israel.” Paul refers to this verse when in Acts 17:26-27 he says, “And has made of one blood ALL NATIONS of men for to dwell on all the face of the earth, and HAS DETERMINED THE TIMES BEFORE APPOINTED, and the BOUNDS OF THEIR HABITATION; that they shouldseek the Lord. “

How clearly the passage quoted above reveals that it was GOD who, from the beginning, set the bounds of habitation (national boundaries) of ALL NATIONS. These boundaries were established in relation to Israel and with a view to their being able to seek after the Lord. While there may yet be a future, and more glorious fulfillment of this, yet it is remarkable that the ancient land of Palestine was originally reserved by the wisdom and goodness of the Lord for the possession of His ancient people and the display of the most stupendous signs and wonders. The theater was small, but wonderfully suited for the convenient observation of the whole human race — at the junction of the two continents of Asia and Africa, and almost in sight of Europe. From this spot as from a common center the reports of God’s wonderful works, of His mighty power and awesome glory, of the glad tidings of salvation through the obedience, suffering and resurrection of His glorious Son, of the wonderfilled outpouring of the Holy Spirit at Pentecost as the faithful disciples of Jesus were set ablaze by the life and power of their glorified Lord, might be rapidly and easily wafted to every part of the globe.

Yes, God set the bounds of habitation for all nations and set the children of Israel at the crossroads, to the end that ALL NATIONS should seek after the Lord. Out of Israel came Christ; out of Christ has come the church, His bride; out of the church shall come the manchild, the holy sons of God destined to bring deliverance to the whole creation that the word promised to father Abraham might be fulfilled: “And in your seed shall ALL THE NATIONS OF THE EARTH BE BLESSED” (Gen. 22:18). ALL NATIONS shall be blessed! From the dawn of human history the mighty God not only designed the nations of men to inhabit this planet — He also planned and purposed to bless them — each and every one of them!

Without doubt Lazarus represented the neighbor kingdoms in Asia, Africa and Europe, right at Judah’s gate, without promise, without covenant, without hope, without Christ, without God in the world. It is interesting to note that LAZARUS is the Greek form of the Hebrew name ELEAZAR meaning “he whom God helps,” or “whom God aids.” The Greek word for “name” is ONOMA, and not only means “a name,” but also carries the thought of ONE POSSESSING A CERTAIN CHARACTER. Putting this all together the passage could well be translated, “There was a certain begging one who POSSESSED THE CHARACTER OF NEEDING GOD’S AID.”

Stand with me for a moment while with bowed head and reverent heart we behold a scene which illustrates in tones clear and vibrant the sacred key contained in the remarkable name of this beggar, Lazarus. Our Lord Jesus Christ in the course of His preaching comes into the coasts of Tyre and Sidon. A very remarkable people dwelt there. The Syrophoenicians were directly descended from those who had invented letters. The first written language we know anything about is Phoenician. But they were heathen; they were very enterprising; they were renowned for their industries, and their magnificent houses, and their wonderful enthusiasm in everything they undertook; but, like the ancient Greeks, with the highest culture, and the most extensive commerce, and great valor on sea and land, they were debased idolators. When the people of Israel came into possession of the land of Israel, they halted in their work, and did not drive these heathen out, and there never was a time when they were not a thorn in the side of Israel. The Philistines, the Phoenicians, and all that bordered upon the sea were a perpetual curse to Israel and a defilement to the land. They were held in great contempt and abhorrence!

Now a remarkable thing about Jesus going into such quarters as these is this, that He never went beyond the borders of Palestine to preach His Gospel; so far as we can tell, not a step. Some contend that He did, but their information is rooted in legend and fable, not in the Word of God. So Jesus came to the borders of Tyre and Sidon. He came to His own (Judah, for He is the Lion of the tribe of Judah), and His own received Him not, and He came in these three years to minister to His own people, and to die, first for Israel, and then for the world. Now the Israelite had the conception that all nations outside were Gentiles heathen outcasts, that God would not listen to them. Coming into the borders of Tyre and Sidon a woman, who evidently was a woman of station, is attracted by the splendor of Christ. This woman was a Gentile, for it says she was a woman of Canaan. But she beholds the Christ, His love, His magnanimity, His great divine personality goes out as He speaks to the multitudes there, and proclaims that He Himself has the power to give rest to the weary, to give salvation to the sinful, healing to the sick, and out of the depths of despair to guide all humanity into the paths of faith, and hope, and life, and love that lead to heaven here, and heaven above.

In that wonderful instant this woman begins to pray to Him. She has a daughter that has a devil, and she is emboldened to ask for healing for her daughter. Oh, I see Him standing there, and He looks at her with great compassion, and yet He utters words that are just the bitterest that can come from His divine lips. He looks at her, and she is pleading, “Oh Lord, you will not send me away. You have healed so many; you have saved so many; please don’t send me away.” He looks at her and He says these words: “I am not sent but to the lost sheep of the house of Israel,” and He walks right off. There she is, and He is gone. Now she is going to give up praying surely. She has gone in vain to Him; she has gone in vain to the apostles, and she has come back to Him, and she is told that He is not sent but to the lost sheep of the house of Israel. Now, she is a Canaanite; she belongs to that accursed race, and, almost in despair, she A looks at His retreating figure. Oh, how hard it is! How hard that answer is!

This woman did not know how to stop praying. She had been to Christ, and to the apostles, and she goes after Christ the second time, and always finds a repulse. Yet she goes after Him again. I like to see that woman. Now, you watch what she says this time. This time she goes right off, and sees where her error has been. She goes after Him, and she seeks Him until she finds Him, and then she falls at His feet; and for the first time she does that which gets her an answer to her prayer — she worships Him. Notice her prayer. The first prayer was a long one, a very long one, and this prayer is a totally different one. It is a very short one. “Then came she and worshipped Him, saying, LORD, HELP ME.” When she worships Him her prayer comes right down to three words. What are they? When she worships Him she says, “Lord, help me!” And how does He answer her? Oh, how mysterious it is; the most cruel answer that could come from human lips seem to come from His lips that day.

There she is; she is worshipping Him. She says, “Lord, help me.” And now the great Lord raises Himself, and points down at her, and says, “It is not meet to take the children’s bread, and cast it to dogs.” How many American women would go on praying after that? I can imagine how you would start up and say, “I thought you were a kind man. I thought you were God, but you call me a dog, I am not a dog, Sir. I am an American lady. I have rights. You are discriminating against me because of my race. You are a male chauvinist pig!” Every bit of the devil of pride and feminism would be aroused. How the eyes would flash hell-fire, and the teeth clinch, and the face become pale with passion, and the heart cry out for revenge, if you, oh women of America, were refused bread and called “a dog!” I do not believe there are a dozen women upon God’s earth that would stand that, and I tell you that the greatness of this woman’s faith is measured by just that fact, that she lay there at Christ’s feet, and she heard Him lift His voice and point His hand, and say, “You dog!” and go off, and she still loved Him.

Now, did she stop praying? Not a bit of it. That woman went right after Him quickly. She went to His feet, and she made her last appeal, and I think it one of the most touching things in all the story of prevailing prayer in the scripture. All her heathen pride has gone. She cannot give up the hope that is bound up in her. She hears Him call her, even in the words that repel her, and she goes to His feet, and she says: “Lord, that is true; I am only a dog; but the little dogs” (for that is the word in Greek — the little dogs, the wee little dogs) “eat from the crumbs that fall from their master’s table, and I will take the place of a dog, but I want this crumb. Help me; help my devil-possessed daughter. Give me that crumb.” Now, the Lord looks up, and now He speaks the words that ring through the ages. “O woman” — His own heart is touched to the deepest depths by her humility — “O woman, great is your faith! It has stood all these testings; it has stood all My hard answers, all My silence, all the apostles’ reproaching, all of My driving you down and back; and now you are willing to take the place of a dog. YOU SHALL TAKE THE PLACE OF MY OWN DAUGHTER. O woman, great is your faith: be it unto you even as you will.” She willed her daughter’s deliverance from the devil that grievously vexed her, and her daughter was delivered in that same hour.

Lazarus means, “Whom God helps.” And the plaintive cry of this Canaanite woman, at the very border of the land of Israel, in all her spiritual poverty and ethnic loathsomeness was, “Lord, HELP ME!” What could be a greater commentary on the true meaning of the parable of the rich man and Lazarus than the expressions found in this remarkable story. When you remember the expressions, “the dogs,” and, “the crumbs which fall from the masters’ table,” these parallel precisely the expressions found in the parable of the rich man and Lazarus. “And desiring to be fed with the crumbs which fell from the rich man’s table: the other dogs came and licked his sores.” Lazarus’ association with the dogs and his lying at the rich man’s gate, fed upon crumbs that fell from his table, places him quite convincingly in both the “dog” class and the “Gentile” class.

In the encounter with the Canaanite woman it was the “dogs” that ate the crumbs, while in the parable of the rich man it is Lazarus who eats the crumbs. How beautifully this confirms to our understanding Lazarus’ identity with the “dogs.” The “dogs” of that day were the non-Jewish pagans, and this woman was a Canaanite, the vilest of the vile. Lazarus lay at the rich man’s “gate,” and this woman encountered the Lord at the “border” of the land of Israel. How plainer can language be! As to religion, all that the nations had of truth and reality were the crumbs that fell from the Jewish table. The heathen had no prophet; they had no scripture revealed by the Holy Spirit; they had no great temple service instituted by the God of heaven; they had no covenant with the true and living God; but in Eph. 2:11-12 Paul calls the saints to remember that they being in time past Gentiles in the flesh, at that time they were:

1. Without Christ
2. Aliens from the Commonwealth of Israel (the house of Israel, many nations)
3. Strangers (foreigners; aliens) from the covenants of promise
4. Having no hope
5. Without God in the world.

Some who read these lines will concur that the rich man is Judah, but will insist that Lazarus represents the gentilized ten-tribed house of Israel which was carried away by Assyria, whom they believe had, by the time of Christ, migrated and settled in the territories and nations around the Mediterranean Sea — Italy, Greece, Asia Minor, etc. There is, however, strong evidence against such a concept.

First, the peoples inhabiting the nations of the Mediterranean area at that time were ancient peoples whose origins were historically known — and the Greeks and Romans, among others, definitely were NOT estranged Israelites! There is no basis in historical fact for such a notion. Both the secular historical and scriptural evidence place the “lost ten tribes” much farther away than that — as we shall see later.

The second, and more damaging evidence against such teaching, is contained right within the parable of the rich man and Lazarus itself. Now pay close attention! The rich man is Judah. The rich man begged of Abraham, “I pray, therefore, father, that you would send him to my father’s house: for I have five brethren; that he may testify unto them, lest they also come into this place of torment. Abraham said unto him, THEY HAVE MOSES AND THE PROPHETS; let them hear them” (Luke 16:27-29). Judah’s five brethren were: Reuben, Simeon, Levi, Issachar and Zebulun. Now, of these brethren four — Reuben, Simeon, Issachar and Zebulun — were part of the northern kingdom of Israel which had been dispersed; they were, in fact, four out of ten of the “lost tribes”! Can it not be clearly understood that as tribes of the northern kingdom — if ten-tribed Israel be Lazarus — these four brothers would be INCLUDED IN LAZARUS AND ALREADY IN ABRAHAM’S BOSOM! Obviously, no ministry would be needed to save these four brothers from the fate of the rich man. And, if Lazarus is prohibited from going to these brothers, while at the same time he is the brothers, do we not encounter a most remarkable absurdity!

There is something wrong with such a faulty theology as that, for it is certain that if four of the rich man’s brothers were confronting him from Abraham’s bosom in the person of Lazarus, he would recognize them; and our Lord would not manifest such glaring ignorance as to set forth in detail the rich man’s pleas for his brethren who were already saved, and with whom he was, even then, conversing! This is a ludicrous misapprehension which can only produce confusion.