28.09.25 Social Justice - Prayer Studio Kevelaer
Sermons: September 28, 2025
Conversion begins with a look into the heart
First: Sermon in classical style with verse-by-verse interpretation
Second: Dialogue sermon: A Catholic, a Free Church member, and a Protestant-liberal Christian discuss.
Third: Interpretations of the Luke text according to Catholic, Orthodox, Free Church and Liberal theology
(c) by Werner Th. Jung , write an e-Mail.
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Sermon in classical style with verse-by-verse interpretation
First Reading: Amos 6:1a, 4–7
Gospel: Luke 16:19–31
Second Reading: 1. Tim 6:11–16
Dear Prayer Studio friends and readers worldwide
Key message: God's standard of righteousness is not based on outward success, but on the heart - and this heart is evident in the way one treats other people.
Summary of the three Bible texts
Amos as an uncomfortable admonisher
In the first reading, the prophet Amos denounces the rich in the northern kingdom of Israel. They live in luxury, indulge in music, wine, and expensive oils—but ignore the suffering of their fellow human beings and the impending doom of their people. Therefore, Amos announces the banishment of the complacent.
Amos was not a prophet of calling like Isaiah or Jeremiah, but a simple herdsman and sycamore grower from Tekoa. His criticism is directed against the moral decay in the northern kingdom of Israel during the reign of Jeroboam II, around 750 BCE (cf. Stuttgarter Studienausgabe OT, Stuttgart, 2007). In Amos's words, the luxurious furniture and feasts of the upper class symbolize not only wealth but also spiritual indifference.
Commentary from the Stuttgart Declaration Bible: The rich are not criticized for their possessions, but for their ignorance of the people's needs and the impending judgment of God (Stuttgart Declaration Bible, Stuttgart, 2007).
Verse-by-verse interpretation of Amos 6:1a, 4–7
Amos 6:1a – Warning to the self-confident
“Woe to the careless in Zion and the confident on the mountain of Samaria!”
Amos begins this passage with a so-called cry of woe. "Woe" in the Bible is a warning cry—similar to an alarm. Zion stands for Jerusalem, the capital of the southern kingdom of Judah, and Samaria for the capital of the northern kingdom of Israel. The people there feel safe because they live in fortified cities and have political influence. But this very security becomes their downfall. Amos warns: Those who feel too safe easily overlook the signs of the times.
Commentary (New Jerusalem Bible, Freiburg, 1985): The prophet Amos criticizes not only the Northern Kingdom, but also the elite of the Southern Kingdom – it is a comprehensive warning to all of Israel.
Amos 6:4 – Luxury at the expense of others
“You lie on beds of ivory and laze on your cushions.”
The rich in Israel rest. Their furniture is made of ivory—a very expensive material obtained from elephant tusks. These beds symbolize not only wealth, but also ruthlessness: ivory was imported through hunting and colonial trade. The prophet isn't criticizing wealth per se, but rather the fact that this luxury is based on exploitation and that no one cares for the poor.
Commentary (Stuttgarter Studienausgabe AT, Stuttgart, 2007): This description symbolizes a wealthy upper class that ignores the misery of the common people.
Amos 6:4b – Food for the rich alone
“For food, you take lambs from the flock and fattened calves from the stable.”
This shows that the rich indulged in the best. Lambs and fattened calves were particularly valuable meat. Fattened calves were slaughtered for grand feasts—usually only on major holidays. Amos accuses the upper class of constantly behaving as if it were a holiday while the common people suffered.
Commentary (Elberfelder Studienbibel, Wuppertal, 2009): The abundance becomes a sign of spiritual blindness – they continue to celebrate, although the judgment of God is already approaching.
Amos 6:5 – Superficial music instead of true worship
“You roar to the sound of the harp, you want to invent musical instruments like David.”
The rich celebrate with music—but it's not worship, but noise. "Bawling" means they sing loudly, but without meaning. Amos even mocks them: They act as if they were like King David, who made music for God—but their music serves only their own pleasure. It's imitation, but without faith.
Commentary (STAMPS Study Bible, Nashville, 2006): This is about the misuse of spiritual symbols for selfish purposes. The name of David is being misused.
Amos 6:6 – Wine and oil for themselves, but no compassion
“You drink wine from sacrificial bowls, you anoint yourselves with the finest oils, but you do not worry about Joseph’s downfall.”
"Offering bowls" were actually intended for worship. The rich misappropriated them for their own drinking—a sign of profound disrespect. They anointed themselves with the finest oils, which in the Bible is often a sign of joy or royalty. At the same time, they ignored the suffering of the "Joseph clan," that is, the northern kingdom of Israel. They lived in their own little world while the entire nation slipped into the abyss.
Commentary (Stuttgarter Erklärungsbibel, Stuttgart, 2007): The accusation is clear: pleasure without compassion is an abomination to God.
Amos 6:7 – Judgment and the end of complacency
"That's why they must now go into exile, ahead of all the exiles. The feast of the idlers is over."
Amos announces God's judgment. Those who feel most secure will be the first to be taken into captivity. This refers to the coming conquest by the Assyrians in 722 BC, when the northern kingdom of Israel fell. Amos speaks not only of a political catastrophe, but of a spiritual judgment: The carefree life will come to an end. The "slackers," that is, the self-righteous, will no longer have any excuse.
Commentary (New Jerusalem Bible): Amos does not see the exile as a political event, but as a consequence of the moral depravity of the people.
Poor Lazarus and the Rich Man – and Father Abraham
The Gospel tells the well-known story of the rich man and poor Lazarus. While the rich man lives in earthly prosperity and Lazarus suffers at his door, everything is reversed after death: The poor man is carried by angels to Abraham's bosom, while the rich man endures torment and learns that there is no way back for him.
Gospel: The parable as a mirror
The story of the rich man and Lazarus is unique in the Gospel of Luke because the poor man is mentioned by name. The rich man remains anonymous—a stark contrast. Lazarus means "God helps." The story makes it clear: wealth does not protect against death, and poverty is not a sign of distance from God. The image of the "abyss" is a clear warning: There are limits that man sets for himself—and which at some point he can no longer overcome.
STAMPS Study Bible (nondenominational): This parable emphasizes responsibility toward those in need and the enduring witness of Scripture. Moses and the prophets are enough—if one will listen to them (STAMPS Study Bible, Nashville, 2006).
Verse-by-verse interpretation of Luke 16:19 ff.
Luke 16:19 – A life of luxury
“Once upon a time there was a rich man who dressed in purple and fine linen and feasted magnificently every day.”
Jesus tells a parable—a short story with a deeper meaning. The rich man lives in luxury. "Purple" was a very expensive dye made from sea snails. Only the rich or kings could afford it. "Fine linen" was also a symbol of wealth. His feasts were not rare events, but a daily abundance. Jesus begins the parable with an exaggeration—to emphasize the contrast with the poor man.
Commentary (Stuttgarter Studienausgabe NT, Stuttgart, 2007): The rich man is anonymous, which emphasizes his interchangeability. He represents all those who build their lives on outward splendor.
Luke 16:20 – The poor man has a name
“Now at the rich man’s door lay a poor man named Lazarus, whose body was full of sores.”
The poor man's name is Lazarus—which means "God helps." This name is important because it is the only parable of Jesus in which a character has a name. This shows that the poor man is known before God, while the rich man remains anonymous. Lazarus lies sick and weak in front of the door—very close, yet completely unnoticed. The "ulcers" (abscessed wounds) make it clear that he is also physically marked.
Commentary (New Jerusalem Bible, Freiburg, 1985): The location in front of the door is crucial – the need is visible, but is deliberately overlooked.
Luke 16:21 – Hunger and humiliation
"He would have liked to satisfy his hunger with what fell from the rich man's table. Instead, the dogs came and licked his sores."
Lazarus doesn't even have access to the garbage—even though it's right outside the door. At that time, it was customary for rich people to wipe their hands with bread and then throw it away. Lazarus would have liked to eat it—but even that was denied him. Dogs were considered unclean animals in Judaism. The fact that they lick his wounds is a sign of deep degradation—and at the same time an accusation: animals show compassion where humans don't.
Commentary (Elberfelder Studienbibel, Wuppertal, 2009): The deepest poverty is not only reflected in material deprivation, but in the complete lack of human dignity.
Luke 16:22 – The Great Role Reversal
"And it happened that the poor man died and was carried by the angels into Abraham's bosom. The rich man also died and was buried."
Death strikes both. But now the difference becomes apparent. Lazarus is carried by angels—a symbol of comfort and acceptance by God. "Abraham's bosom" is a Jewish concept of the place of closeness to God in the afterlife. The rich man is merely "buried"—no angel, no honor in heaven. The contrast remains stark: unequal on earth, reversed in death.
Commentary (STAMPS Study Bible, Nashville, 2006): The emphasis is on the heavenly perspective: Death abolishes social differences – not in the sense of justice, but in the sense of divine judgment.
Luke 16:23 – The rich man sees, but achieves nothing
“In the underworld, where he was in excruciating pain, he looked up and saw Abraham far away, with Lazarus in his bosom.”
The "underworld" here is an image of a place of judgment. The rich man suffers – and now sees how close Lazarus is to Abraham. The image of the "bosom of Abraham" represents security, closeness, and acceptance. But there is an insurmountable distance between the two.
Commentary (Stuttgarter Erklärungsbibel, Stuttgart, 2007): Seeing without access increases the torment – it is not an external fire, but the inner recognition of missed grace.
Luke 16:24 – The call for help
"Then he cried out, 'Father Abraham, have mercy on me and send Lazarus to dip the tip of his finger in water and cool my tongue, for I am in great torment in this fire.'"
The rich man doesn't ask for forgiveness, but for relief. And he maintains his attitude: He continues to see Lazarus as a servant—someone who can be dispatched. There is no remorse, only pain. The "fire" symbolizes anguish and the awareness that his actions have consequences.
Commentary (New Jerusalem Bible): Even in the underworld, the rich man remains inwardly blind – he does not recognize Lazarus' dignity.
Luke 16:25 – Remembrance as Judgment
"Abraham replied, 'My child, remember that you received your blessings while you were alive, but Lazarus received only evil. Now he is being comforted here, but you are in great torment.'"
Abraham addresses him as "child"—that is, with fatherly dignity, but also with truth. It's not about punishment, but about justice. The rich man had everything—and didn't share it. Lazarus had nothing—and yet remained a believer. Now everything is reversed. It's not God's arbitrary act, but the consequence of life's choices.
Commentary (Stuttgart Study Edition): Here, memory becomes a judgment: one’s own life catches up with the person.
Luke 16:26 – The insurmountable gap
“Moreover, between you and us there is a great and uncrossable gulf, so that no one can pass from here to you or from there to us, even if they wanted to.”
Now it becomes clear: It's too late. The "abyss" represents a final separation. In life, the rich man could have built bridges—through mercy, through sharing. In death, it's too late for that. Those who refuse to be in community with their neighbor will not find it with God either.
Commentary (STAMPS Study Bible): The gap in the afterlife reflects the gap in the heart – which the rich man did not want to overcome.
Luke 16:27–28 – Request for warning of the family
"Then the rich man said, 'Then I beg you, father, send him to my father's house, for I have five brothers. Let him warn them, lest they also come to this place of torment.'"
Now the rich man asks for help—but no longer for himself, but for his brothers. This concern seems honorable at first glance. But even here, his mindset remains the same: Lazarus should do something for him. He hasn't learned to repent—he wants others to save what he himself hasn't lived.
Commentary (Stuttgart Declaration Bible): The behavior remains passive – no reversal, but delegation of responsibility.
Luke 16:29 – The warning of the prophets is sufficient
“But Abraham said, They have Moses and the Prophets; let them hear them.”
Abraham makes it clear: There are already enough clues. "Moses and the Prophets" stands for the entire Holy Scripture. Anyone who refuses to hear the voice of God in the Word will not be converted, even by a miracle. It is an appeal to the listeners of the parable—and to us.
Commentary (Elberfeld Study Bible): The Bible is not just a warning, but an invitation. Those who ignore it are consciously choosing their own path.
Luke 16:30–31 – The truth remains the same
"He replied, 'No, father Abraham, but if someone comes to them from the dead, they will repent.'" Abraham then said to him, 'If they do not listen to Moses and the Prophets, neither will they be convinced if someone rises from the dead.'"
The point: Even if someone returned from the dead, it wouldn't change anything. People must open their own hearts. These words already point to the resurrection of Jesus. Many will not believe even then. Faith comes not from external evidence, but from listening to God's Word.
Commentary (STAMPS Study Bible): The greatest proof has already been given: the gospel. Those who reject it will not come to faith, even through miracles.
Example from the present
An elderly man, wealthy and respected, lived alone in a villa. Every day he went shopping without ever sparing a glance at the homeless young man outside the supermarket. Only when the homeless man died in the winter and his picture appeared in the local newspaper did he ask himself: "How could I have been so blind?" – This question could have come from the mouth of the rich man in the parable.
The second reading is a call to the "man of God," that is, to Timothy—and to us. Paul exhorts us to righteousness, piety, gentleness, and steadfastness. He reminds us that we are called to eternal life and that Christ himself made a public confession before Pilate.
Timothy and the good confession
Paul addresses his disciple Timothy, who had encountered difficult congregations in Ephesus. He urges him to adhere to virtues that contrast with the selfish lifestyle of the Amos and Lazarus story: faith, gentleness, and justice. Timothy is not to please the world, but to remain faithful to Christ, who himself bore witness before Pilate.
Commentary of the New Jerusalem Bible: Jesus’ “good confession” before Pilate stands for his faithfulness to the cross – and serves as a model for the faithfulness of believers (New Jerusalem Bible, Freiburg, 1985).
Verse-by-verse interpretation: 1 Timothy 6:11 – The call to holiness
“You, a man of God, pursue righteousness, piety, faith, love, steadfastness, and gentleness!”
Paul addresses Timothy directly and calls him "man of God." This is a high title, one also borne in the Bible by Moses and Elijah. It means someone who lives entirely for God. Paul calls Timothy to strive for certain virtues. "Righteousness" means acting righteously toward God and people. "Godliness" means reverence for God in everyday life. "Fortitude" means persevering despite difficulties. "Meekness" is an inner calm that does not react harshly but acts with patience. These virtues are the opposite of power, strife, or greed—topics that Paul criticized in the previous chapter.
Commentary (Elberfelder Studienbibel, Wuppertal, 2009): The verse is a summary of Christian character development – not through power, but through Christlikeness.
1 Timothy 6:12 – The good fight of faith
“Fight the good fight of faith, lay hold on eternal life, to which you were called and for which you have made the good confession before many witnesses!”
The "good fight" is not a war, but a spiritual battle: against doubt, against temptation, against injustice. Paul encourages Timothy to lay hold on "eternal life"—not just as a future, but as a present calling. He reminds him that he has publicly confessed his faith in Jesus. The "confession" means that he has declared that he follows Christ—perhaps at his baptism or at his installation into ministry.
Commentary (Stuttgarter Studienausgabe NT, Stuttgart, 2007): The Christian life is not a passive reception, but an active, courageous way of life.
1 Timothy 6:13 – The commandment under God’s eyes
“I command you before God, from whom all life comes, and before Christ Jesus, who confessed the good confession before Pontius Pilate and testified to it.”
Now things get solemn. Paul speaks in the name of God—"from whom all life comes." This is a reminder: every person is accountable to God. Then he mentions Jesus, who courageously confessed before Pilate that he is a king—but not an earthly one. This confession led Jesus to the cross. With this, Paul is saying: Timothy should remember that even his confession can require courage.
Commentary (New Jerusalem Bible, Freiburg, 1985): The example of Jesus makes it clear: loyalty to God may involve suffering, but it is the highest expression of truth.
1 Timothy 6:14 – The commission must remain pure
“Fulfill your mission purely and blamelessly until the appearing of our Lord Jesus Christ.”
Timothy is to carry out his ministry as church leader faithfully—"purely," meaning with good intentions, and "without reproach," meaning that no one can justifiably accuse him of anything. The focus here is on the return of Jesus. The "appearance" means that Jesus will appear visibly again at the end of time—a reason for both hope and accountability.
Commentary (STAMPS Study Bible, Nashville, 2006): The expectation of Jesus' return is motivation for a holy lifestyle—not out of fear, but out of devotion.
1 Timothy 6:15 – The true King over all
“which the blessed and only Sovereign, the King of kings and Lord of lords, will bring about at the appointed time.”
Paul reminds us: God alone decides over time and history. He calls God "the blessed and only ruler" here – this emphasizes that God is above all. "King of kings" was a title that secular rulers like the Roman emperors also gave themselves. Paul makes it clear: Only God truly has power over life and death.
Commentary (Stuttgarter Erklärungsbibel, Stuttgart, 2007): In a time of Roman demonstration of power, this is a radical confession of faith: All earthly rule is limited – only God is eternal.
1 Timothy 6:16 – The Inaccessible God
"To him alone is immortal, who dwells in unapproachable light, whom no man has seen or can see: to him be glory and eternal power. Amen."
Paul ends with a hymn of praise. He describes God as the only one who is truly "immortal"—that is, He has no beginning and no end. "Inaccessible light" is a picture of God's purity, holiness, and inaccessibility. No human being can see God in all his glory—and yet he has come close to us in Jesus. The verse ends with a solemn amen—a yes to the praise of God.
Commentary (New Jerusalem Bible): The praise of God is not an abstract theology, but an expression of reverent worship in the face of his greatness.
Everyday relevance: When prosperity makes you blind
These texts reflect a phenomenon we observe today: Those who live in security easily become deaf to the concerns of others. Whether in affluent nations or in their personal lives, the misery of the Lazaruses on our doorstep is real. Looking at the smartphone replaces listening to one's neighbor.
Connection of the three texts
All three texts deal with the human heart—and the question: What do I do with my responsibility? Amos denounces indifference, Jesus shows the eternal consequences of this indifference, and Paul calls for a life shaped by the awareness of this responsibility.
The central theological focus of this sermon is:
A true relationship with God is shown in mercy towards the poor – today, not in the afterlife.
Testimonials from different denominations
– The Free Church evangelist Reinhard Bonnke said: “God is not looking for brilliant lives, but for devoted hearts.”
– The Catholic Saint Vincent de Paul cared for abandoned children and said, “The poor are our lords and masters.”
– Martin Luther emphasized: “Faith is a living, fearless trust in God’s grace.”
– Brother Roger of Taizé wrote: “Whoever encounters the poor encounters Christ – he comes to meet you in the fragile human being.”
What I want to learn from these Bible texts
I don't want to wait until someone dies on my doorstep. I want to see, now. I don't want to proclaim the gospel with golden words while overlooking Lazarus. I want to listen to Moses and the prophets before someone has to convince me about the dead. I want to be a person whose heart is broad—not just in eternity, but already here.
Intercessions
We pray for all those who live in prosperity but no longer perceive the needs of their fellow human beings. Open their hearts to justice and compassion.
We pray for all the Lazaruses of our time – the homeless, the refugees, the lonely – that they may meet people who will not overlook them.
We pray for those responsible in church and politics to stand up against social inequality with courage and steadfastness.
We pray for the people in crisis areas like the Middle East that they will not be forgotten and that they will receive justice.
We pray for all Christians worldwide that they may live the good confession like Timothy – with love, gentleness and faith.
We pray for our congregations that they do not remain in comfortable complacency, but act prophetically.
We pray for ourselves that in the light of the Gospel we may recognize our own “abysses” and act anew out of the power of Jesus.
References
1. Bonhoeffer, Dietrich, Successor, Munich, 1937
2. Graham, Billy, Peace with God, Nashville, 1953
3. John Paul II, Evangelium Vitae, Vatican City, 1995
4. Luther, Martin, Sermons 1522–1525, Weimar, 1897
5. New Jerusalem Bible, Freiburg, 1985
6. Roger Schutz (Brother Roger), The Question of the Vertrauens, Taizé, 1984
7. STAMPS Study Bible, Nashville, 2006
8. Stuttgart Declaration Bible, Stuttgart, 2007 (Protestant)
9th Stuttgart Study Edition OT/NT, Stuttgart, 2007 (Catholic).
10. www.bibleserver.de
11. www.vaticannews.va/deb/evangelium-des-tages.html
Below you will find annotated references.
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DIALOGICAL SERMON
Sermon in dialogue form: “Lazarus is lying at your door – but do you see him?”
Discuss below:
a) A Catholic
b) A Free Church member
c) A liberal-theological Protestant
Everyone discusses according to their theological background. These backgrounds are described in detail below – after this dialogic sermon or reflection.
The Free Church member:
This parable is clear: Anyone who does not repent before death—that is, who does not consciously turn to Jesus—is eternally lost. Jesus himself warns us here about hell—a real state of separation from God. He speaks of fire, of the abyss, of torment. This is not meant symbolically. It is serious. The decision for salvation is made before death. After that, it is too late.
The Catholic:
Caution—we must not read this parable as a dogmatic sketch of the afterlife. It is a parable, a metaphorical allegory with a spiritual message. Yes, life is crucial, but God's judgment is more than just punishment—it is truth, light, and mercy all at once. The Catholic Church believes in a special judgment after death, but it also emphasizes that no one is known in their depth except by God alone.
The Evangelical Liberal Protestant:
I see the whole thing from a different perspective: The parable doesn't aim to deliver a dogmatic teaching about heaven and hell. It's about the here and now. The rich man fails to see Lazarus—even though he's lying right outside his door. For me, that's the message: We should be awake now, act now, share now. I don't believe Jesus is trying to provide a complete picture of eschatology here—that is, the doctrine of the last things—but rather, he's calling us to social responsibility in this world.
The Free Church member:
But then you take away the urgency of the text! Jesus speaks of an abyss that no one can cross. He doesn't say, "Perhaps there is still a way," but rather, "They should listen to Moses and the prophets." If someone dies without faith, there is no second chance. The person is lost—that's not a threat, that's the gospel. For grace is now available.
The Catholic:
And yet the same Jesus also says: "I have come to seek that which was lost." (Luke 19:10) The Church believes that God does everything to lead humanity to salvation—even beyond boundaries we cannot see. Purgatory, as taught by Catholic tradition, is not a second path, but a purification for those who, while hoping in God in life, loved Him incompletely. And Orthodox theology says: Hell is not punishment, but the experience of divine love as pain—because the heart can no longer accept it.
The Evangelical Liberal Protestant:
I'm even more reserved about this. I believe that the so-called "images of hell" aren't meant to frighten us, but to show us how deeply we can harden ourselves. Even in the underworld, the rich man doesn't recognize Lazarus as a brother, but wants to send him away like a servant. That is the real hell: a heart that can no longer love. And I ask myself: Perhaps God's grace doesn't end at the threshold of death, as we often think?
The Free Church member:
But that's the point: Those who don't convert now won't be able to later! The rich man ignored Moses and the prophets—today we even have the entire Word of God in the Bible. The Bible is enough. Those who don't take it seriously won't be convinced even by "a dead person"—that's what it says.
The Catholic:
I'm with you: Scripture is essential—but it must be read in the light of the Holy Spirit. And with the heart. The Orthodox tradition calls this nous—the spiritual eye. And yes: people must repent today, be merciful today. But out of love, not out of fear of punishment. The Eucharist, confession, the works of mercy—these are ways we can open ourselves to the living Christ today.
The Evangelical Liberal Protestant:
I don't believe that people "convert" at the push of a button. Often, it's a process, a slow development. Perhaps "conversion" isn't even the right word. I prefer to speak of a path into the depths, an encounter with God in the other. In Lazarus, Jesus shows the suffering Christ—wounded, at the door, overlooked. When I recognize Lazarus, I also recognize God.
The Free Church member:
You're right when you say: We must see Lazarus. But I also say: We must accept Jesus, confess Him, and live Him. That's the conversion I'm talking about. Not a feeling, but a decision. And it must come before death. After that, it's too late. That is Jesus' message.
The Catholic:
We are closer than we seem. For I, too, believe: Death reveals the choices of the heart. It is not without reason that the Church calls out: "Today, if you hear his voice, do not harden your hearts!" (Hebrews 3:15) This is metanoia—a profound rethinking. And it doesn't happen without grace, but it also doesn't happen without freedom.
The Evangelical Liberal Protestant:
Perhaps we can all agree on this: The time to listen, to see, to act – it is now. Not tomorrow, not after death. Now is the invitation.
The Free Church member:
Now is the time for conversion. Today you should give your life to Jesus. Frankly, I find the historical-critical interpretation dangerous because it interprets away any sovereign, supernatural action of God. However, the additional ideas of the historical-critical liberal theologians are certainly worth considering.
The Catholic:
Now is the moment to act in mercy, to listen to Holy Scripture, to receive the sacraments.
The Evangelical Liberal Protestant:
Now is the opportunity to see Lazarus, to share, to interrupt – for perhaps he is Christ himself.
Joint closing remarks (unanimously):
"May those who hear the word open their hearts today. Whoever encounters Lazarus share today. Whoever seeks God respond today. For now is the hour of salvation."
References with comments
1. Barth, Karl, Church Dogmatics I/1, Zurich, 1932
Commentary: Barth emphasizes God's absolute freedom in the act of revelation and criticizes any human "disposability" of grace. Barth offers a Reformed Protestant background for the discussion of the unavailability of salvation after death.
Category: Protestant-denominational / Reformed
2. Bultmann, Rudolf, The Gospel of Luke, Göttingen, 1984
Commentary: Historical-critical commentary on the Gospel of Luke, which consistently demythologizes the parable of the rich man and Lazarus and points to existential life decisions in the present.
Category: evangelical-liberal / historical-critical
3. Chrysostom, John, On the Gospel According to Luke (Homilies), Mainz, 2001
Commentary: The homilies of this Church Father reveal an early patristic (early church) interpretation of the parable. He sees the rich man as an example of human delusion and Lazarus as the image of the misunderstood righteous man.
Category: Orthodox / Catholic / Patristic
4. Elberfeld Study Bible, Wuppertal, 2009
Commentary: This study Bible is widely used in the free-church evangelical sector. It places particular emphasis on literal adherence to the original text and offers a clear connection to the drama of salvation within the text.
Category: Free Church / Evangelical
5. Evangelical Adult Catechism, Gütersloh, 2017
Comment: This comprehensive overview of Protestant doctrine also addresses the theology of the last things (eschatology) and emphasizes the responsibility of Christians in this world.
Category: Protestant-denominational
6. Francis, Pope, Evangelii Gaudium, Vatican City, 2013
Comment: The apostolic exhortation calls for evangelization and a commitment to the poor—both spiritually and socially. In conjunction with Luke 16, Francis places commitment to the marginalized at the center of Christian existence.
Category: Catholic
7. Graham, Billy, Peace with God, Nashville, 1953
Comment: The American evangelist emphasizes the necessity of personal conversion before death—a classic non-denominational evangelical view. The text is a strong apologetic for the immediate acceptance of the gospel.
Category: Free Church / Evangelical
8. Gregory of Nyssa, Discourses on the Lord's Prayer and Other Catechetical Writings, Freiburg, 1994
Commentary: Gregory develops a mystical view of judgment and salvation in which God's light permeates everything. He provides a deeper symbolic perspective on hell and mercy for the interpretation of the parable.
Category: Orthodox / Patristic
9. Hans Küng, Eternal Life?, Munich, 1982
Comment: Küng critically questions traditional teachings about hell and heaven, advocates for an open image of God, and emphasizes God's universal will for salvation – classical liberal theology.
Category: Catholic-liberal / ecumenically open
10. Isaac the Syrian, Spiritual Speeches, Kleinmölsen, 2007
Comment: A central mystic of the East Syriac Church. His conception of hell as "the unprocessed love of God" is theologically profound and frequently cited in Orthodox theology.
Category: Orthodox / Mystical
11th Catechism of the Catholic Church, Munich, 1997
Comment: The official Universal Catechism contains authoritative statements on hell, purgatory, salvation, and judgment. It is fundamental to Catholic theology, especially with regard to the "state of the soul" after death.
Category: Catholic / doctrinal
12. Luther, Martin, Interpretation of the Gospel of Luke, Weimar Edition, Vol. 17, Weimar, 1909
Commentary: In his exposition of the sermon, Luther emphasizes God's justice, but also His mercy. His criticism of the hard-heartedness of the rich man takes center stage.
Category: evangelical / reformed
13. New Jerusalem Bible, Freiburg, 1985
Commentary: A Catholic Study Bible with explanatory footnotes and commentaries. It offers valuable information on the literary forms and theological context of the parable.
Category: Catholic / exegetical
14. Sölle, Dorothee, Substitution: A Chapter on Theology after the "Death of God," Munich, 1965
Comment: Sölle interprets "hell" existentially: as a state of social alienation and lack of relationships. Her view of Lazarus is ethical, not metaphysical.
Category: evangelical-liberal / liberation theology
15. STAMPS Study Bible, Nashville, 2006
Commentary: Pentecostal-charismatic study Bible with commentaries that offer a strongly evangelistic reading of the text. It emphasizes judgment, but also hope in Jesus Christ.
Category: Free Church / Pentecostal
16th Stuttgart Declaration Bible, Stuttgart, 2007
Commentary: This Protestant study Bible offers valuable literary and historical commentary. It understands parables as ethical and didactic reminders related to the Kingdom of God.
Category: Protestant-denominational
17th Stuttgart Study Edition New Testament, Stuttgart, 2007
Commentary: Scholarly edition with commentaries on language, context, and theology. For Luke 16, it provides particularly good analyses of the structure and function of parables.
Category: interdenominational / scientific
18. Troeltsch, Ernst, The Social Teachings of the Christian Churches and Groups, Tübingen, 1912
Commentary: Sociological analysis of Christian ethics. The rich man and Lazarus appear here as symbols of social structures, not merely of individual guilt.
Category: evangelical-liberal / religious sociology
19. Wilckens, Ulrich, The Gospel According to Luke (NTD), Göttingen, 2010
Commentary: Classical exegetical commentary that emphasizes the social, ethical, and soteriological dimensions of the text. It ensures a balance between historical and theological interpretation.
Category: Protestant-denominational / exegetical
20. Zizioulas, John D., Community and Other Theological Essays, Freiburg, 1996
Commentary: Orthodox theologian who understands the human person as being based on relationships. Particularly relevant to the parable: the dimension of the lost community as an experience of hell.
Category: orthodox / dogmatic-depth psychological
21. www.bibleserver.de
Commentary: Online platform with access to various Bible translations. Essential for comparing translations and word meanings in the Luke text.
Category: interdenominational / digital
22. www.vaticannews.va/deb/evangelium-des-tages.html
Commentary: Official daily readings from the Vatican with liturgical context and Roman Catholic background.
Category: Catholic / liturgical
These annotated references are relevant for dialogical preaching and for the following theologies.
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Gospel of Luke 16:19–31 – A Catholic Interpretation
1. Initial situation: The contrast between wealth and poverty
The rich man lives in extreme wealth—in purple and linen, both symbols of the highest social position. Poor Lazarus lies at his door, sick, hungry, and helpless. From a Catholic perspective, this contrast is not merely social in nature, but reflects a spiritual attitude: the rich man lives exclusively for himself, without mercy, without compassion, without works of love.
CCC 2446 states: “Love for the poor is inseparable from love for Christ.”
In the tradition of the Church, neglecting works of mercy is a grave sin against charity—a sin that, if not repented of, can lead to separation from God.
2. The hour of death – no difference anymore
Both die. Lazarus is carried by angels into Abraham's bosom, and the rich man is "buried." For Lazarus, death is not the end, but rather the transition to security with God. This corresponds to the doctrine of the so-called "special judgment" immediately after death.
CCC 1022: “Every soul, at its separation from the body, receives its eternal retribution in a special judgment.”
For Lazarus, this is eternal joy with God. For the rich man, it means separation, for he has hardened his heart.
3. The place of torment – hell or purgatory?
The Catholic interpretation distinguishes between hell (eternal separation from God) and purgatory (a temporary state of purification for saved souls). The rich man suffers "great torment," asks for relief, but receives no response of hope.
Since Jesus speaks of an “insurmountable abyss” in the parable, the Church recognizes this as a reference to possible eternal damnation, not to purgatory.
CCC 1035: "The teaching of the Church affirms the existence of hell and its eternity. The souls of those who die in mortal sin descend into hell immediately after death."
This means: If a person consciously and permanently decides against love during life, this decision can no longer be changed after death.
4. Purgatory – where does it come into play?
Although this text points more to the final judgment, the Catholic Church emphasizes that many people die not completely lost, but imperfectly prepared. They require purification before entering heaven. This purification takes place in Purgatory.
CCC 1030: “Souls who die in the grace of God but are not yet perfectly purified experience purification after death.”
Unlike hell, purgatory is a place of hope, not despair. However, the rich man in the parable shows no genuine sign of repentance—he asks for relief, not forgiveness. He recognizes Lazarus not as a brother, but as a servant.
5. Is there salvation after death?
The Church affirms that at the moment of death the decision for or against God becomes effective.
CCC 1021: “With death, the time in which man can orient his life toward Christ ends.”
The story shows that the rich man failed to recognize the signs of the times—even though he had the Scriptures ("Moses and the Prophets"). This points to a profound truth: God speaks through his Word. Those who ignore it cannot be forced to believe, even by miracles.
6. The role of God's mercy
Despite the harsh message of the parable, the Church remains firmly convinced in its teaching: God's mercy is greater than any sin.
CCC 1864: “There is no sin greater than the mercy of God.”
But this mercy must be accepted in life—through contrition, sacraments, and works of love. Anyone who dies in complete hardness of heart, like the rich man, has denied this grace.
7. Lazarus as a sign of hope
In Jewish thought, Lazarus is a symbol of the "righteous man who suffers." The Church also sees in him an image of Christ: rejected, suffering, and exalted. His name, "God helps," reminds us that no one is forgotten, even if they are overlooked by the world.
Pope Benedict XVI emphasized in a speech on this parable: "The poor have a name, the rich remain nameless. This shows who truly counts before God." (Speech, September 28, 2007)
8. Today: Hear the warning while there is still time
The call is clear: Whoever hears God's word today should not wait. Grace is there – but it demands a response. The parable is a serious warning, but not a judgment on all the rich – rather, it is an invitation to repentance and mercy.
CCC 1472: "Every sin has a double consequence: guilt and temporal punishment. The guilt is removed through forgiveness, but the consequences may remain."
That is why it is important to consciously walk with God in life – not out of fear, but out of love.
Summary from a Catholic perspective
The parable refers to the special judgment after death, not directly to purgatory.
Lazarus is a symbol of the poor righteous man who is lifted up by God.
The rich man shows no remorse – therefore his situation is more likely to be interpreted as a final separation from God.
Purgatory remains a place of hope for all who die in grace but incompletely purified.
Listening to God's Word is crucial in life. After that, the decision is final.
God’s mercy is above all – but it requires conscious acceptance.
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Here follows a free church interpretation of the Gospel of Luke 16:19–31 (the rich man and Lazarus), in the theological style of evangelical, Bible-believing churches—for example, Baptists, Pentecostals, or Brethren churches. The text addresses the clear, serious core messages:
The irreversibility of eternal judgment
The necessity of conscious conversion before death
The authority of the Bible as the sole means of knowing salvation
The warning function of the parable for today’s readers
The following argumentation clearly follows the evangelical understanding of Scripture, with references to Bible passages (no footnotes, but well-founded and authentic).
Luke 16:19–31 – A Free Church Interpretation
1. A parable – but with real significance
Even though Jesus is telling a parable here, it doesn't contain a fictitious fantasy, but rather a spiritual reality. In the Free Church's interpretation of the Bible, this parable is a serious warning sign from God. It shows what happens to a person if they die without repentance: They are lost forever.
Hebrews 9:27 clearly states: “It is appointed for men to die once, but after this comes the judgment.”
There is no second chance after death. No purgatory. No renegotiation. Only a final decision—either eternal salvation or eternal separation from God.
2. Hell is real – and not symbolic
The rich man suffers "great torment." He describes fire, thirst, and agony. In Free Church teaching, this is not a symbol, but a reference to the real state of damnation—hell, as Jesus himself often described it (cf. Matthew 25:41; Mark 9:43–48).
The Free Church interpretation emphasizes: Jesus warns about hell more than anyone else in the Bible – not because he is cruel, but because he wants to save.
Luke 12:5: “I will show you whom you should fear: Fear him who has the power to kill you and then to throw you into hell.”
3. No conversion possible after death
The rich man asks Abraham to send Lazarus to him—but it's too late. Abraham says, "It is a chasm that no one can cross." For Christians of the nondenominational persuasion, this is a clear confirmation that there is no possibility of repentance after death. Eternity is decided in life.
2 Corinthians 6:2: “Now is the acceptable time, now is the day of salvation.”
This now is crucial. Those who do not accept Jesus as Savior in life will have no opportunity to do so after death.
4. The standard of judgment is the heart – not possessions
The Free Church interpretation emphasizes: The rich man is not lost because he was rich, but because he closed his heart to God. He had no faith, no repentance, no mercy. Lazarus is not saved because he was poor, but because he trusted God. His name means "God helps."
Romans 10:9: “If you confess with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved.”
Salvation is not a social question – but a question of faith and decision.
Deuteronomy and the Prophets = The Bible Today
A central free church argument lies in Abraham's answer: "They have Moses and the prophets – let them listen to them."
This sentence is a clear indication in evangelical teaching: The Word of God is sufficient for the knowledge of salvation. Those who do not listen to the Bible will not be convinced by miracles or apparitions. Scripture is sufficient. Today, it is the Old and New Testaments—the complete Bible, God's infallible Word.
2 Timothy 3:16-17: “All Scripture is inspired by God and is profitable for teaching, for reproof, for correction, and for training in righteousness.”
Therefore, Bible reading, preaching, and proclamation are at the heart of all free church congregations. Those who seek God must hear His Word.
6. The rich man remains unconverted even in the afterlife
An often overlooked point: The rich man doesn't ask for forgiveness. He only asks for relief. He continues to see Lazarus as subordinate—he "should be sent." This shows that his heart hasn't changed. And that's precisely why he's lost. Not because of a lack of grace—but because of a persistent hardness of heart.
Jeremiah 17:9: “The heart is deceitful above all things, and it is evil; who can know it?”
From a free church perspective, man is deeply sinful and lost unless he is renewed by the Holy Spirit. And this renewal only occurs in life—through genuine repentance.
7. Evangelism as an urgent mission
The rich man's request to warn his brothers shows that he realizes too late how serious the situation is. Free churches see this verse as a clear mandate for evangelism. People must be warned, loved, and invited about death—through the gospel.
Romans 1:16: “I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes.”
The free church response to this parable is not fear – but zeal to proclaim the gospel before it is too late.
Summary from a free church perspective
Hell is real, conscious, eternal – not a symbolic warning.
Conversion is only possible in this life – after death it is too late.
The standard of judgment is the personal acceptance of salvation through Jesus Christ.
Moses and the prophets represent the Holy Scripture, which is available today in its complete form – it is sufficient for salvation.
Man is not saved automatically – he must consciously repent in order to be born again (John 3:3).
Evangelism and proclamation of the gospel are the central mission of the church – out of love and responsibility.
Closing words
Jesus doesn't tell this parable to frighten us, but to save us. He wants us to realize: Now is the moment to surrender our lives to him. The good news is: everyone who calls on the name of the Lord will be saved (Romans 10:13).
Here is the Orthodox interpretation of the Gospel of Luke 16:19–31 (the rich man and Lazarus), based on the theology of the Eastern Orthodox Church:
This interpretation is based on the Church Fathers (e.g. John Chrysostom, Gregory of Nyssa), on the liturgical tradition (hymns, understanding of icons) and on the Orthodox view of sin, repentance, judgment, eternity and the distinction between divine justice and mercy.
The style remains respectful, spiritual and emphasizes salvation history as the path of theosis (deification through grace), with explained terms and a single-spaced structure, with exactly one blank line between paragraphs.
Luke 16:19–31 – An Orthodox Interpretation
1. The parable is an icon of eternity
The Orthodox Church never interprets parables purely morally, but iconographically—as spiritual imagery. This parable shows us the reality of eternity in symbolic language: not speculatively, but for spiritual awakening. It is a "mirror of the soul," not a dogmatic chapter on heaven and hell, but a mystical image for repentance and obstinacy.
The rich man represents the one who is self-sufficient. Lazarus, whose name means "God helps," represents the one who suffers yet hopes.
St. Gregory of Nyssa writes: “The poor bear the face of Christ—even if it is covered by the dust of the earth.”
2. Wealth is not the problem – but the inability to love
The rich man is not condemned because he was rich, but because he did not love. In Orthodox thought, every gift—possession, influence, beauty—is given for love. Those who keep them to themselves harden their hearts and "idolize" themselves. This is the true fall from grace: putting themselves in the place of God.
St. John Chrysostom says, “It is not that you were rich that condemns you, but that you did not share.”
3. Lazarus: the face of the crucified one
Icon tradition often depicts Lazarus in a similar way to the suffering Christ. He bears wounds, is despised, and lies cast out at the door—like Christ at the gates of Jerusalem. In him, Orthodox spirituality recognizes the crucified Lord in his hidden form. His being taken "into Abraham's bosom" is an image of entering into eternal communion with God.
4. The “underworld” as a place of separation – not as the flames of hell
In Orthodox theology, the "underworld" where the rich man suffers torment is not a physical place, but a state of separation from God's love. The "fire" is not an instrument of revenge, but rather the experience of divine love as pain because the heart is incapable of receiving it.
St. Isaac the Syrian writes: “The torment of the damned is not that God hates them, but that they cannot bear his love.”
The “abyss” between the two worlds is an image of the heart’s inability to love after death what it despised during life.
5. The decision in life – death as revelation, not punishment
The Orthodox Church believes that death seals a person's inner condition, but God judges not by punishment, but by truth. It is the person himself who places himself in light or darkness. Hell is not a place created by God—but a state of the heart that rejects his love.
Therefore, this parable calls for metanoia (conversion of heart). Not out of fear, but out of a longing for light.
6. Listening to Moses and the Prophets – Listening with the Heart
When Abraham says, "They have Moses and the Prophets; let them listen to them," this doesn't just mean reading texts. In the Orthodox tradition, listening with the heart is crucial—the Greek word for "listen" (akouō) also means to receive internally, to obey.
The Holy Scripture is not a book of laws, but a living word that leads to knowledge in the heart through prayer, fasting, icons, sacraments and spiritual guidance.
St. Seraphim of Sarov said, “The goal of the Christian life is the appropriation of the Holy Spirit” – that is, a listening, transformed heart.
7. No second chance – but always hope before death
As in Catholic teaching, the Orthodox Church is also clear: after death, the path to repentance is closed. Therefore, the Church incessantly cries out, "Today is the day of salvation!" But it does so with tears, not with words of judgment. Orthodox spirituality is characterized by compassion, prayer for all, even for the lost—without dogmatically defining what happens in the innermost depths of a soul.
8. Orthodox practice: Fasting, almsgiving, commemoration of the dead
The parable is read in the Orthodox liturgy, especially during Great Lent, as a reminder of true mercy. Orthodox Christians fast not to impress God, but to purify the heart—so that it may recognize Lazarus, so that it may recognize God in the poor.
At the same time, the Church lives in faith in the remembrance of the dead – it prays for the deceased, not to give them “a second chance,” but out of love, in the trust that God’s mercy is greater than our knowledge.
Summary from an Orthodox perspective
The parable is an iconic image: not dogma, but mystical truth.
Hell is a state of separation from God's love—not punishment, but unbearable truth.
Repentance must happen in life – death makes visible what the heart has secretly chosen.
Lazarus is a picture of Christ – who suffers, is rejected, and is lifted up.
The Scriptures (“Moses and the Prophets”) must be heard with the heart – not just with the head.
The Church calls for conversion through fasting, prayer, almsgiving, and sacraments – so that the heart is prepared.
The liturgy and the commemoration of the dead express the hope that God’s love “penetrates even the deepest shadows” (cf. Liturgy of Basil the Great).
What follows is an evangelical-Protestant, historical-critical and theologically liberal interpretation of the parable of Luke 16:19–31 (The Rich Man and Lazarus).
This interpretation is guided by insights from liberal theology, as advocated by Rudolf Bultmann, Ernst Troeltsch, Ulrich Wilckens, Hans Küng, and Dorothee Sölle. It draws on the Sitz im Leben (the social and historical context of the text), structural analysis, literary motifs, and an understanding of God's grace, which is not exhausted by narrow dogmatic concepts.
Luke 16:19–31 – An evangelical-liberal interpretation from a historical-critical perspective
1. No factual report about heaven and hell
From a historical-critical perspective, this text is not a description of the afterlife, but rather an ethical parable that calls for repentance in this world. The narrative is not a didactic text about hell, but rather a parable that addresses a rich versus poor problem that was intensely discussed in Judaism at the time of Jesus.
Similar contrast narratives can already be found in the Egyptian Book of the Dead, in Babylonian concepts of justice, and in Jewish texts such as 1 Enoch or the Book of Ezra. Thus, Jesus takes up a popular motif of his time that many of his listeners understood—not to teach about life after death, but to problematize life before death.
2. Death as a mirror, not as an end point
From a liberal Protestant perspective, the traditional interpretation of the parable as a "last opportunity for conversion" is not necessarily supported by the text. The point is not the finality of the hour of death, but rather the hardening of the heart in life. The rich man does not recognize Lazarus—neither in life nor in eternity.
Hell, as described here, is not God's judgment, but the consequence of self-imposed lack of relationships. It demonstrates what happens when someone goes without seeing, hearing, or feeling for a long time. The separation in the afterlife is an extension of the self-imposed separation in this world.
Dorothee Sölle puts it this way: “Hell is where people no longer have anything to say because they have remained silent for too long.”
3. The Bible – testimony, not law
When Abraham says in the parable, "They have Moses and the Prophets," this means, from a Protestant perspective, that the Bible is a testimony to God's encounter with humanity, not a rigid code of law. It seeks to lead to life, not to constrain. It is not the ultimate standard, but points beyond itself to the living Word of God.
Karl Barth spoke of the Bible as "human testimony to the divine word"—erroneous, complex, but crucial if it leads us to an encounter with Christ. Anyone who ignores this testimony will not believe, even through miracles—not because God rejects them, but because trust cannot be forced.
4. Conversion – a lifelong, open process
The idea that a person can only convert "before death" is not absolute in liberal Protestantism. God remains the Lord of time and of the heart. Where God's Spirit works, change can occur beyond our imaginations. The fact that the rich man is denied another chance is not meant as a dogmatic statement, but rather as a literary device: It is meant to awaken, not speculate.
The grace of God remains greater than all theological systems. Paul also writes: "God has imprisoned all in disobedience so that he might have mercy on all" (Romans 11:32).
5. Socio-ethical dimension: The forgotten at the door
The real core of the parable lies not in the afterlife, but in its critique of social blindness. The rich man lives past Lazarus every day—not because he is evil, but because he is callous. He reflects a society that accepts poverty as normal, as long as it takes place behind closed doors.
Hans Küng emphasized: “Any theology that theologically ignores poverty is godless.”
The parable is thus an indictment against social indifference, not a metaphysical threat. It shows that those who overlook their neighbor miss God—not only in death, but already in life.
6. God’s silence as an opening of responsibility
The rich man asks for a "dead man" to warn his brothers. But Abraham refuses: They already have the word. This silence from God is not cynicism, but an opening of responsibility. Humanity is free—but not without consequences. God speaks, but he does not coerce. Those who ignore his voice must bear the consequences—not because God punishes, but because relationship is only possible in freedom.
7. Theological question: How do we want to live today?
The central question of this text is not what happens after death, but rather: How do we live with the Lazaruses today? Do we see them? Do we share with them? Do we turn to them? Or do we shield ourselves with our prosperity, our theories, and our inner defenses?
Luke 16:19–31 is not a guide to eschatology, but a gospel of wakefulness and conversion—today, in this world, for this heart.
Summary from an evangelical-liberal perspective
The parable is not a report about heaven, but an ethical parable.
Hell represents inner self-loss, not external punishment.
The Bible is a guide, not a framework of dogma – it invites encounter.
God’s grace is not limited by the human understanding of death – it remains open.
Conversion is an open process, often imperceptible, sometimes over long periods of time.
The real message is: Now is the day that Lazarus should not overlook – for in it we meet Christ.