AN EXEGETICAL ANALYSIS OF THE PARABLE OF THE RICH MAN AND LAZARUS (LUKE 16-19-31) IN THE NIGERIAN CONTEXT
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- NGN 3000
Background to the Study
Poverty with its concomitant effects of alienation, marginalization and dependency poses serious challenge to Nigerian society. The increasing incidence of poverty in Nigeria in spite of various efforts used by a range of poverty-related programmes and schemes in the country is really an irony. It is a paradox in the sense that Nigeria is endowed with great potentials that is capable of making it a poverty free nation yet a huge number of Nigerians live below poverty line. Certainly, poverty has become a breeding forum for all kinds of social ills such as kidnapping, armed-robbery, ritual killing, pipeline vandalization, all kinds of criminal acts and all manner of immorality and so on. The problem is not that one is rich and the other poor, the problem is the kind of social structure and social interaction in which the rich and the poor operate. The wealth of the rich gives them power over the poor. That is to say that the dehumanization of the poor in the Nigerian society by the rich folks is not a strange story. The poor in society suffer several degrees of humiliation in the hands of some of the rich in society. Unfortunately, the Nigerian society has not been able to provide the needed support to some vulnerable citizens. There is much concentration on the wealthy class rather than on the poor members of the society. The socio-economic system in Nigeria is a replica of the social framework of Luke’s Gospel: a nation with a widening gulf between very few wealthy and numerous citizens living far below poverty level. Their wealth if equitably distributed would instantly render Nigeria a poverty-free nation. But unfortunately the majority of Nigerian families fall within the 2 poverty line, while a very tiny percentage is starkly rich. For example, the northern states of Nigeria are known for their rich agricultural produce and the food basket of the nation and yet they are relatively poor. This is occasioned by a number of reasons; one of which is lack of mechanised agro processing machines. Most of the crops produced there in the north are perishable of which if they are not properly processed for storage would spoil thereby leaving the people poorer than ever. Again the quest for foreign made or imported goods is another greater reason for extreme poverty in Nigeria. When the people cannot rely on their locally made goods, it affects their economy adversely. The quest for white collar jobs or government work again poses its own challenge to Nigerian economy. Most Nigerian youths depend on the government for opportunities to make a living; while government on their part cannot employ over five thousand graduates that pass out of Nigeria universities yearly. Nwankwo (2015) laments that, “the government of Nigeria and all its sectors cannot make available employment opportunities that can engage its teaming population” (p.35). This however, no doubt results in frustrations that can lead to armed robbery, kidnapping, prostitution and other social vices in a bid to survive. The challenges of poverty in contemporary Nigerian society can as well be compared to the problem of Lucan world. Consequently, Luke’s concern for social and economic revolution and reformation is found in his expression and analogy using the parable of the rich man and Lazarus (Luke 16.19-31). The interest of Luke in the parable could be to champion the course of the poor, marginalized, social outcasts and against some social practices meted against them. 3 The parable of the rich man and Lazarus (Luke 16.19-31) is a story of the fate of two men, the rich man and Lazarus. The story being tableaus of a rich man splendidly clothed in a purple garment and fine linen; and feasted sumptuously every day. And in contrast, a poor man named Lazarus was poor and was dumped at the rich man’s gate begging. Lazarus was too hungry that to request for the crumbs from rich man’s table and too weak to drive off the dogs that licks his sores. The rich man died and was buried while at death, Lazarus was carried to Abraham’s bosom by the Angels. In the next world, the parts played by the two men are reversed. The rich man’s earthly enjoyment and good fortune turns into torment and thirst while Lazarus is found in an eschatological merriment. The rich man from his place of torment begs for a drop of water as Lazarus begged for crumbs under the rich man’s table. The rich man begged Abraham to send Lazarus to his five brothers who are still alive on earth to warn them. Abraham replied that a visitor from hell would not change their selfish will. That his brothers already knew the way of life or could have known it, for Moses and the Prophets made it clear, but the brothers had not heeded, and no miracle could change them. This work however is an exegetical study of the parable of the rich man and Lazarus (Luke 16.19-31), to portray the plight of the poor in contemporary Nigerian society. It is ironical that the poor suffer untold hardships in a society that has abundant natural resources. Sometimes, it is erroneously assumed that the poor in Nigeria are lazy people when they toil day and night with little or no support from the government. Most Nigerian roads are bad; there is no good power supply, devalued currency, poor health facilities, promise and fail syndrome from some Nigerian politicians and other unfavourable conditions that challenge human existence in Nigeria. The rich are not the most hardworking people in Nigeria only 4 that they are privileged to have been given the needed economic empowerment or may be through financial connections.
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