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| 1 And he said also to his disciples, There was a certain rich man who had a steward, and *he* was accused to him as wasting his goods.
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He said – As a rebuke to the spirit of the Pharisees, who bound heavy burdens on others but themselves shirked them, while pretending hearty obedience to the Law. R5436:2
Perhaps no other parable has been so helpful to the poor and needy, the sinful and the weak who have a desire to return from the ways of sin and be received back into the family of God. They see themselves in this parable and are encouraged by its representing the Father as willing to receive them. R5435:5
As well as to the Pharisees at the same table. R2715:3; Q724:9
Unto his disciples – The parable was primarily addressed to Jesus' disciples, in the presence of the Pharisees. R5386:3
The fourth in a series of parables, representing the unwisdom of the Pharisee class in hypocritically pretending to others that they kept the Law and were acceptable stewards, whereas they themselves were well aware that they came short of fulfilling their stewardship, and must therefore be rejected from it; the parable points out to them a proper course, which they did not take. R2717:3
A steward – You sit in Moses' seat. R5386:4; Q725:7
Representing Moses and the Law Covenant of which Moses, as Mediator, was the original steward, and the scribes and Pharisees now the steward, as Moses' representative. R2715:3
Corresponding to the elder son of the preceding parable, and to the rich man of the succeeding parable. R2715:3
Such a steward had as absolute control of his master's goods as had the master himself; he had, as it were, the power of attorney. R5436:2, 2715:6, 1626:3; Q724:9
Today a class corresponding to those who sat in Moses' seat sit in Christ's seat, as respects the Gospel Church. This class is composed of elders, Sunday School teachers, superintendents, ministers, bishops, archbishops, etc. R2716:5
The consecrated are merely stewards of their time, talents, influence, wealth, etc. R5436:5
His goods – "The oracles of God" (Rom. 3:2), the knowledge of God, with typical justification and at-one-ment with him, and an interest in the promises made to the fathers. R2715:3
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| 2 And having called him, he said to him, What is this that I hear of thee? give the reckoning of thy stewardship, for thou canst be no longer steward.
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Give an account – The scribes and Pharisees should have sought to win the love and gratitude of their Jewish brethren. R5749:6
Thou mayest be no longer – A new dispensation is about to be ushered in. R2715:6, 2716:2,5; Q726:1
You scribes and Pharisees are near the end of your term. R5386:4
God knew when he gave them the stewardship that they were weak through the fall, and incompetent. He knew they would fail to keep the Law perfectly. He fully intended in due time to depose them from the stewardship and give it to the one whom he had foreknown--to Messiah. R2715:3
We should not be surprised if the priests and ministers will suffer more distress in the great trouble time than will the people, because of their having hoodwinked the people. The Catholic priests suffered terribly at the time of the French Revolution, which was a picture on a small scale of the approaching great cataclysm. R5750:2
Nominal church clergy and leaders will particularly suffer because they have failed to conserve the interests which they pretend to serve. R5750:4
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| 3 And the steward said within himself, What shall I do; for my lord is taking the stewardship from me? I am not able to dig; I am ashamed to beg.
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Then the steward – The Lord proceeds to show what a literal steward in olden times would have done under such circumstances. R2715:6, 2716:6
What shall I do? – Encourage your brethren to do the best they can. R5386:4
A wise steward would be alert to his own future welfare. It would be wise for the steward, in consideration of his own interests, to keep the future good will of the man, and let him pay half. R5386:3
Yourselves not being able to pay the divine requirements of the Law, you scribes and Pharisees should feel sympathetic with the poor Jews who keep it only partially. R5386:3, 2716:2; Q726:1
The proper course for the nominal church steward class would be to candidly confess the errors of the creeds and their own failure to properly use "the oracles of God." (Heb. 5:12) R2716:6
Am ashamed – Conscientious preachers know not what to do. R5154:4
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| 4 I know what I will do, that when I shall have been removed from the stewardship I may be received into their houses.
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Resolved what to do – Scale off the debts of those who could not pay all. R5436:3
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| 5 And having called to him each one of the debtors of his own lord, he said to the first, How much owest thou to my lord?
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| 6 And he said, A hundred baths of oil. And he said to him, Take thy writing and sit down quickly and write fifty.
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Write fifty – So that the debtors probably could pay before he turned over his office to his successor. R5436:3
He minimized their accounts, as he had a right to do. In olden times a steward had the right to make contracts, etc., for his master. So this steward cut down the accounts and made friends of the people. R5749:6
Today bankruptcy laws similarly release debtors from obligations which they could not pay; and similarly, creditors, in their own interest, agree to accept sixty percent or some other portion of the original sum as the whole of a debt. R2716:1
The Jewish Jubilee year of full release from all debts was along the same line of leniency and wise business policy represented in the "Bankruptcy Law" of today. R2716:1
If he had waited until he was put out of the stewardship, he could not have reduced the bill. Q725:3
As exponents of the Law, it was with them to say whether this thing should be a very severe application of the Law, or a very slack application of the Law; and Jesus said they went to the extreme of exacting the very last item and exaggerating the Law to the people. Q725:7
You ought to feel sympathetic with some of these poor Jews who cannot keep the Law. You should say to them, Cut it down somewhat--keep half the Law, if you cannot keep it all. R5386:3
Jesus said they bound heavy burdens on the poor people without sympathy for them--burdens that they themselves were unable to carry. Q725:8
Merely requiring that they keep it to the best of their ability--fifty percent or eighty percent, according to circumstances and conditions-- according as you are able, keep the Law. R2716:3; Q725:10
The clergy today should say to the people, If we said that you were to receive a penalty of eternal torment, count that now as being an error, and write down instead "a just recompense of reward." If we taught you that your obligations are to perfectly keep the Jewish Law, amend that feature of your faith, and write instead that God will accept imperfect works, provided those imperfect works are the best you are able to offer. R2717:1
So we should tell man that God has provided a Redeemer, that God through Christ will be very merciful. By telling the people thus, we may get the ill-will of the scribe and Pharisee class; but we are getting the good will of the people and those in harmony with God and righteousness. R5386:5
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| 7 Then he said to another, And thou, how much dost thou owe? And he said, A hundred cors of wheat. And he says to him, Take thy writing and write eighty.
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A hundred measures of wheat – 500 to 1,400 bushels. R5436:3
Write fourscore – The steward's course may not have worked injury to his employer's real interests. In view of the disproportionate reductions, it seems not improbable that the steward saw that the debtor never could pay more. R1626:3
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| 8 And the lord praised the unrighteous steward because he had done prudently. For the sons of this world are, for their own generation, more prudent than the sons of light.
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The lord commended – For his worldly wisdom, shrewdness and prudence. R1626:3, 5749:6, 5436:3, 5386:3
He did not commend the steward's injustice, but his shrewdness in adopting a policy which would win the favor and friendship of those whom he had unjustly treated before. R5749:6
The unjust steward – Unjust in his previous use of his master's affairs; that is, unrighteous, unsatisfactory, imperfect. R2715:6
Done wisely – Made good use of his time to "feather his nest." Q752:7
Children of this world – The worldly man, possessed of wealth, is in that sense a steward of God's things, and may now use that "mammon," and with it make for himself friends. T93
In their generation – Greek, genea, not with significance of race, but in reference to people living contemporaneously. D603
Wiser – The scribes and Pharisees would have been wiser by more promptly recognizing that a change of dispensation required a changed attitude toward those about to be taken from their control. R2715:6, 2716:2,3
The disciples of the Lord should use all they have wisely and energetically in the divine service. R5436:5
Children of light – You, as God's people, and more favored than any others with light on God's character and plan, are not acting wisely. R2715:6
Had the scribes and Pharisees followed the course of this steward, they would have made friends of the publicans and sinners. R5436:3
Now that these Doctors of the Law see the present dispensation ending, they should correct their former mistakes and make some reparation for past delinquencies. R5750:1
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| 9 And *I* say to you, Make to yourselves friends with the mammon of unrighteousness, that when it fails ye may be received into the eternal tabernacles.
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I say unto you – "Likewise I say the same unto you." The application of the parable to his followers is somewhat different from its application to the scribes and Pharisees. R5750:1
There is room for dispute in respect to the teachings of this parable, but to us it seems clear that Jesus meant that the wisdom of the unjust steward should be exercised by his disciples in their dealing with the mammon, the riches, of the present life. R5436:5
They were each talents of certain talents, opportunities, money, etc. R1626:3
Friends – Not necessarily those whom we make friends. God is our friend, the Lord Jesus, the glorified saints, and all the holy angels. R5750:5
Applied to his time, our Master's words would teach that the scribes and Pharisees should have sought to win the love and gratitude of their Jewish brethren. Had they tried to make the people happy and contented, it might have gone better with them afterward. R5749:6, 5436:3, 5386:3
To do otherwise, on their part, was hypocrisy; for they could not help knowing that they themselves were unable to comply with the requirements of the Law, which is the full measure of a perfect man's ability. (Eph. 4:13) R5436:3
Their proper attitude would have been to confess their own shortcomings, to strive to do their best, to appeal to God for mercy, and to teach the common people to do similarly. R5436:3
Wherever you can use earthly blessings, money, influence, or anything else, to make friends, do so; do not try to make enemies out of the people in general. Q726:1
Live in harmony with the people as far as justice will permit. R5386:4
Out of – By means of. R1626:6
The mammon – In other words, lay up treasures in heaven by the sacrifice of the Mammon of unrighteousness. (Matt. 6:20) R2717:4
Use whatever of the unrighteous mammon you may have in doing as much good as possible, in blessing and assisting others; and thus they will make grateful, appreciative friends. R5750:1
Of unrighteousness – Of this present time of unrighteousness, "this present evil world." (Gal. 1:4) R2717:4
The earthly wealth or valuables under your control now, which at one time were in whole or in part controlled by Sin, your long-time taskmaster. R1626:6
They will not be counted unjust squanderers, as they use their earthly opportunities for advancing their heavenly interests. R5436:6
We should not be sticklers for full justice and the last penny in earthly matters. R2865:4
When ye fail – Our failing will be the reaching of the end of our sacrificial course. R5750:5, 1626:6
When this age of Satan's domination is ended. T93
They may receive you – Although we may be excluded from the high functions of the nominal systems, many of the common people are hearing gladly and sympathetically and are wishing to share their homes with us. And so we have homes all over the world, wherever God's people are. R5386:5
Those who could receive us into everlasting habitations would be only the Lord and his angels. R5750:4
Everlasting habitations – In their case, the Gospel favor in the end of their age. R5436:3
The place prepared for the faithful class of "more than conquerors," the "house not made with hands, eternal in the heavens." (Rom. 8:37; 2 Cor. 5:1) R5750:5, 5436:5
Into heavenly conditions--the using of our talents, once active in Sin's service, in the Lord's service being counted as laying up treasures in heaven. R1626:6
Whosoever shall give even a cup of cold water unto one of the least of these priests, because he is such, shall by no means lose his reward when the Kingdom of Christ is organized and its rule begins. (Matt. 10:42) T93
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| 10 He that is faithful in the least is faithful also in much; and he that is unrighteous in the least is unrighteous also in much.
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In that which is least – Unselfish, willing to sacrifice. R5436:6
In the use of earthly things in God's service. R5436:6
Even in the smallest affairs of life we are to look for the Lord's will. R5740:3
The trifles of life have an important bearing upon our character-building. R5740:1
"Trifles make perfection; and perfection is no trifle." R5509:1
Even the very thoughts of our minds. SM373:2
Let us be careful in the little things, the little opportunities, hours and moments. R4132:2, 5595:4
How do we know that we would use a thousand tongues if we do not faithfully use the one we have? R5419:3; CR5:1
If we had a million dollars, it would be only a small thing in his sight. Our grandest opportunities for service are comparatively insignificant. But we are to appreciate even the least service we may be able to render. R5741:4
Faithful service to the Lord will manifest itself in economy in the home and in consideration for others around us. R5740:5
The Lord is specially judging of our professions and heart desires by the little things in life, rather than by the greater things. NS448:6
Present opportunities are to be prized as opportunities for indicating what is our real attitude of heart. R5740:2
Faithfulness to principle, even in small things, will give evidence of character, to which may be entrusted the responsibilities of the Kingdom. R2924:1
Some may have very little of mammon at their disposal to sacrifice. The Lord accepts the little sacrifices which we are able to make as though they were greater ones. It is not the amount that God is seeking, but the character. R2717:4
As pupils, as employees, as servants, clerks, let us learn that there is a principle involved in even the slightest affairs of life; that whoever is obedient to these principles is making character, and whoever is neglecting them is undermining character. NS446:3
The Lord's method is to advance only him whose zeal and faithfulness and perseverance in well-doing have shown themselves in little things. There is always plenty of room at the bottom of the ladder of honor. F296
When we practice carefulness in little things, we are thereby developing our characters along right lines. R5740:6; R5509:1
Whosoever wills, need not for long be without opportunities for serving the Lord, the Truth and the brethren in humble ways which the proud-spirited will disdain and neglect, looking for service more honorable in the sight of men. F296
Little courtesies, little acts of thoughtful consideration for others, how much they mean! R5509:1
Jesus, having the opportunity to preach, even if it were only to a Samaritan woman, improved his opportunity. He knew that through her the truth might go to others. The disciples could not understand why the Master should be speaking to this woman instead of to a crowd. R5740:3
The work which the Apostle Paul did upon the tents passed to his credit as a part of his priestly sacrifice just as much as the other part of his time which he spent in more congenial methods of proclaiming the Gospel. R3266:2
This does not mean that the Lord's people are to be content with the usual routine of daily life, but that each day by day carefully scan his earthly duties to see in what manner he could justly cut off moments, hours or days from the service of earthly interests to be given to sacrifice for spiritual interests. R3266:2
We should esteem it a privilege to address wrappers for tracts, or whatever the opportunity of the hour may be in the Lord's service. If our work is in the kitchen, it is a service of the Lord if we do all as unto him. R5740:5
Eternity alone will show the value of some of the little things, the feeble efforts put forth in the name of the Lord, who judges us by our faithfulness in little things and small opportunities, rather than by our great achievements. R4132:2
Habit is a wonderful power, either for good or evil. He who has not learned self-control in respect to little things cannot expect to be able to exercise self-control upon the greatest and most important affairs merely. R2494:1
Also in much – There are many who are exceedingly careful about handling a large sum of money, but who are very careless in handling a small amount. R5740:1
An equal faithfulness in the presence of larger opportunities. R3266:2
Sharing with Messiah in his Kingdom as priests and kings, entrusted with all of God's favors to be bestowed upon mankind. R5740:2, 5471:4, 5436:6
Unjust in the least – (Examples cited in referenced Reprint)--small matters, but one who is careless, thoughtless and inattentive in these is like to be untrustworthy in larger matters. R5740:2,5
Some can treat lightly their vows to men, and twist and turn a human creed to suit their own convenience; when they come to God's word, the same spirit of conscienceless twisting and avoiding issues will hinder their getting at the simplest elements of divine truth. R1308:6
Also in much – Unfaithfulness in the present time respecting things of trifling value in comparison would mean unfaithfulness in the future great things. R5436:6, 4206:6
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| 11 If therefore ye have not been faithful in the unrighteous mammon, who shall entrust to you the true?
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Not been faithful – Whoever selfishly appropriates to himself the things of which he is steward will not be trusted with the future great things. R5436:6
The true riches – The glory, honor and immortality of the Kingdom. R1627:1, 5436:6
How can we be expected to be entrusted with heavenly things while we set a higher value on earthly things? R450:4*
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| 12 and if ye have not been faithful in that which is another's, who shall give to you your own?
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Another man's – The things of the present life belong to God, because we have consecrated or devoted them. R5436:6
Your own – The things of the future life belong to us, because God has promised them to us. R5436:6
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| 13 No servant can serve two masters, for either he will hate the one and will love the other, or he will cleave to the one and despise the other. Ye cannot serve God and mammon.
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Serve two masters – Righteousness and sin; love and selfishness; God and Satan. R1626:3, 5437:1
"A double-minded man is unstable in all his ways." (Jas. 1:8) God has purposely put the matter so that we cannot be servants of wealth and servants of God at the same time. He wishes to bring us to the testing point--the test is: "God first." R5465:6
Despise the other – In order to be acceptable, we must reach the place where we love righteousness and hate iniquity--inequity, injustice. SM395:T
Ye cannot serve – One or the other must conquer. The choice we make must be a permanent one. In proportion as we are faithful to one, we are unfaithful to the other. R5437:4
If we attempt to divide our love and attention, the results will be unsatisfactory to God, unsatisfactory to mammon and unsatisfactory to ourselves. R2717:2
And mammon – Two masters claimed their allegiance--Sin and Righteousness. R1626:3
Self or wealth or fame or position and honor amongst men, one or all of these. R2717:2, 1626:6
God, his spirit and his teachings, are represented by the word Love; while Satan and his course are represented by selfishness, covetousness, mammon. R5437:1
We should have no idols--either wealth or fame or selfish ease--which might attract our devotion away from God and tempt us to ignore the rich blessings which he is now offering to the faithful. R5465:6
Of one form of mammon, Jesus said: "How can ye believe who receive honor one of another, and seek not that honor which cometh from God only" (John 5:44); and of another form, "Ye devour widows' houses, and for a pretense make long prayers." (Mark 12:40) R3047:4
The spirit of selfishness, covetousness. R5437:1
Riches, honor of men, dignities and titles, place and position. R3047:4
The test is "God first." Our choice must be permanent, and counted the greatest of privileges. R5465:6, 5437:4
The Lord seeketh not such as are double-hearted to be his joint-heirs in the Kingdom. R3764:6, 5465:6
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| 14 And the Pharisees also, who were covetous, heard all these things, and mocked him. |
The Pharisees – Because the Pharisees were the leading exponents of the Law, Jesus pointed many of the parables against them, while he comparatively ignored the irreligious Jews--the Sadducees, who made no profession of faith. R5436:2
Who were covetous – Who dearly loved the riches and honors of the present time. R1627:1
In the Diaglott, "for they were money-lovers." "Covetousness is idolatry" (Col. 3:5). Illustrated by Israel's worship of the golden calf. R3047:4
They derided him – They had a plan and system of their own arrangement; they had no desire to have their own plans superseded by God's plans. R342:6
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| 15 And he said to them, *Ye* are they who justify themselves before men, but God knows your hearts; for what amongst men is highly thought of is an abomination before God.
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Which justify yourselves – You succeed in getting men to think you very holy. R1627:4
God knoweth your hearts – That much you do is merely of outward show, mock humility and pretended self-denials. R1627:4
Highly esteemed – Not earthly things needed for our physical well-being, but things that are most highly esteemed include reputation and money. R285:2, 210:1*
Among men – So anxious to be highly esteemed of men that they seem to forget altogether the one from whom they received their stewardship, and who is about to take it from them. R2716:6
Those who love the praise of men more than the approbation of God suppress their convictions and hypocritically adhere to the popular multitude. R582:1*, 468:3*
Had our Lord Jesus joined hands with the popular leaders in the Jewish church and abstained from pointing out the false doctrines of his day, he probably would have been highly esteemed amongst men. E236
Inwardly unclean--given to extortion--spiritual wickedness. R5389:3
Honor, fame, a name among men; not so much to be superior as to be regarded superior; probably the greatest effort that men make is to be worshipped. R210:1*, 285:2*
To those not well established in the truth, skepticism is infectious; they need only the word of someone highly esteemed to turn them away from the truth to fables. R3295:5
Is abomination – Some, esteemed because of outward moralities, may be an abomination in the sight of God because of coldness or dishonesty. R2456:2
In the sight of God – Illustrated by the rejection of seven of Jesse's sons because God saw some unfitness at the core, at the heart, which was not apparent to the outward observer, who like Samuel, would have concluded otherwise. R4210:1
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| 16 The law and the prophets were until John: from that time the glad tidings of the kingdom of God are announced, and every one forces his way into it.
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Law – Of which you are the representatives. R2716:4
Including the Decalogue, as well as the ceremonial features of the Law. HG584:1*
Were – Were recognized of God. R2716:4
Until John – Until John the Baptist. R2716:4
Though a loyal servant to the Lord and a martyr for the truth, John was not a member of the Gospel Church. He belongs on the lower plane, with the overcomers of the Jewish age. R2279:3
"God, having provided some better thing for us, that they without us should not be made perfect." (Heb. 11:40) R2122:6
The heavenly calling was not possible until after the ransom had been paid, and John died before the sacrifice of atonement had been completed. D625; F87, F112
He will be a member of the earthly phase of the Kingdom, one of the "princes in all the earth." (Psa. 45:16) R2279:3
Since that time – The privilege of heirship in this spiritual phase of the Kingdom of God was the only offer then being made, and has been the one hope of our calling during the entire Gospel age, which then began. A277
In order of development it was first the natural (earthly), afterward the heavenly rulers; but in order of grandeur of position and time of instalment, it will be first the spiritual, afterward the natural. A292
The kingdom of God – The new, the Gospel dispensation. R2716:4, 1627:4
Is preached – Teaching that a new dispensation is at hand, and the Law Covenant which they represented should die. R1627:4
From the time of our Lord's baptism and consecration unto death, the work of redemption having begun, the work of proclaiming the Kingdom was due. NS185:2
Although our Lord collected a goodly number of disciples during his ministry, none of these were actually received into the Kingdom relationship, into an adoption of the holy Spirit, until after our Lord had finished his sacrifice. NS185:2
Every man – Who accepts the testimony as a message from God. D620
Should press toward it. R2716:4
Every man desires to get into it. You, therefore, should at once begin to dispose of the stewardship yet in your hands that you might at least be on favorable terms with those who shall soon possess the power of the Kingdom. R1627:4
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| 17 But it is easier that the heaven and the earth should pass away than that one tittle of the law should fail.
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Than one tittle – Because of the greater and more important things typified by it. T12
"One iota [smallest Greek letter] or one tip of a letter." (Matt. 5:18, Diaglott.) R52:3*
Of the law – It is needful that the Law should die, that Israel may be liberated, prepared to be united to Messiah. R2716:5
The moral precepts of the Law never have passed away and never will. R1527:3
To fail – Types cannot pass away unfulfilled. Example, the Jubilee type. B179
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| 18 Every one who puts away his wife and marries another commits adultery; and every one that marries one put away from a husband commits adultery.
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Putteth away his wife – Thus the Jewish institution was bound to Moses and the Law as a wife to her husband--so long as it liveth. It is needful, therefore, that the Law which you represent should die, that Israel may be liberated and thus be prepared to be united (married) to Messiah by a New Covenant (Rom. 7:1-3). R2716:5
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| 19 Now there was a rich man and he was clothed in purple and fine linen, making good cheer in splendour every day.
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There was – Was there a certain rich man, or is this a parable? HG225:1
If it be a statement of literal facts, then all the facts must be taken literally. NS818:5
It is accepted as a literal statement, notwithstanding the fact that we read again, "Without a parable spake he not unto them." R5004:3
It is a parable without doubt; because to take it literally would make of it an absurdity. R1966:1, 1086:5; HG385:2; OV163:2; Q597:2
A parable, not to be taken literally, any more than the other parables and dark sayings of our Master. R5444:2
The great difficulty with many in reading this Scripture is that, though they regard it as a parable, they reason on it and draw conclusions from it as though it were a literal statement. R2603:6, 1086:5, 1000:1, 283:3; HG385:2
We admit that, since our Lord did not interpret it, anybody has the same right as ourselves to seek to find and to make known an interpretation which will fit all of the various parts of the parable and be reasonable, Scriptural and harmonious. HG428:1
The culmination of the entire series of parables, picturing the favored class as the rich man, who enjoyed, but did not rightly appreciate, the blessings showed upon him--selfishly shutting up his heart against the poor sinner at the gate. R2717:3,6
Rich man – Not a word is said about his wickedness. R2603:6, 5004:3, 1086:6, 1000:1, 283:3; HG225:1; 427:6; OV163:2; Q597:2
The rich man was the Jewish nation, which had been in God's favor for more than 16 centuries. To the Jew had been given the promises, the prophets, the blessings and privileges of the Law Covenant. R5444:3, 5004:3, 2604:2, 1000:2, 284:1; HG225:1; 385:4; 428:2; NS819:1
Representing the scribes and Pharisees, the elder son in the parable of the Prodigal Son. R1966:4
Dives [from the Vulgate, the Latin word for "rich (man)"] represented the Orthodox Jews, and not the "outcasts of Israel." R2604:6
Compare with Ezek. 16:1-14. The same denunciation is uttered in Matt. 21:41-43, and its accomplishment recorded in Rom. 11. R802:3
In a word, this parable seems to teach precisely what Paul explained in Rom. 11:19-32. HG387:5
To be rich is not necessarily an evil. Abraham was very rich, likewise Isaac, Jacob, King David, King Solomon, etc. God himself is very rich. R5444:1; Q597:2, 529:4
Clothed in purple – To them belonged the promise of the Kingdom. OV364:2
As God's typical Kingdom. R5004:3, 5444:3, 2604:2; Q598:2; PD60/72
Invested with royalty; the promises made to Abraham and David. R2604:2, 1966:4; OV163:3; Q598:2; PD60/72
Symbolizing royalty. They were the typical kingdom. R5444:3, 5004:3, 2604:2, 1966:4, 1086:6, 1000:2, 284:1; HG225:1; 385:5; 426:2; OV163:2; NS819:2
Although the crown had been taken off in Zedekiah's day, God had promised that he would give it in due time to him whose right it is, and that Messiah should be of the stock of David. Q598:2
And fine linen – Fine linen is a symbol of righteousness. (Rev. 19:8) R284:1; HG385:5
The purging of their sins, typical justification, accomplished on their annual Atonement Day. OV364:2
Symbolizing their typical justification through typical sacrifices. R5444:3, 5004:3, 2604:2, 1086:6, 1000:3, 284:1; HG225:1; 385:5; 426:3; OV163:2; Q598:2; NS819:1
Fared sumptuously – As no other people did. OV364:2
Enjoyed but did not appreciate his blessings. R2717:6
"Chiefly, because to them were committed the oracles of God." (Rom. 3:2) R1086:6, 2604:2, 1000:2
Having the rich promises of the Law and the prophets. R5004:3, 5444:3; OV163:3, 364:4; Q598:2; PD60/72
Their sumptuous fare represented the divine promises, as St. Paul's words imply in Romans 11:9. R5444:3, 5004:5, 2604:2, 1966:4, 1086:6; HG426:3; Q598:2; NS819:1
Their table was furnished in the presence of all their enemies, as they themselves boasted. HG225:5
"Let their table become a trap and a snare and a recompense to them." (Psa. 69:22) NS819:2
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| 20 And there was a poor man, by name Lazarus, who was laid at his gateway full of sores,
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A certain beggar – Representing an outcast class, including publicans and sinners, also including Gentiles. These had no fine linen of typical justification, and no purple, representing a share in God's favor as part of his Kingdom. R5444:4, 2604:2, 1086:6; HG385:5; OV163:2
Lazarus represented the Gentiles--all nations of the world aside from Israelites. R1000:3, 284:1; HG225:6; 426:4; Q600:T
Not all the Gentiles, but certain ones concerning whom Jesus said, "I have not found so great faith, no, not in Israel." (Matt. 8:10) NS820:1
Lazarus represented the hopelessness of the sinners and Gentiles, who hungered for a share in the promises to Abraham. PD60/72
We read not a word about his good qualities, his purity of heart, his generosity to the poor, his reverence to God, etc., but merely that he was poor. HG427:6; OV163:2; Q597:5
Laid at his gate – Outside the gate of favor--aliens, strangers and foreigners to the commonwealth of Israel. R5004:6
Outside of the pale of the Jewish influence. HG225:6
Full of sores – Sores represent sin. Q600:T
The sores represented moral defilement in this class, for whose justification no sin-offering had at that time been made. R1086:6; HG426:4
Sin-sick, covered with sores--because not sharers in Israel's yearly sin-atonement sacrifices. R5004:6; PD60/72
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| 21 and desiring to be filled with the crumbs which fell from the table of the rich man; but the dogs also coming licked his sores.
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Desiring to be fed – Hungry, because all of the promises of God primarily belonged to Israel. R5004:6
They had no table prepared with divine promises, no share in the promises of royalty, no justification from sin. OV364:4
With the crumbs – Occasional crumbs of comfort. OV163:2
Signifying that Jesus did, on a few occasions, allow some special blessings of healing, which were for the Jews, to go to this worthy class of Gentiles. NS820:2
Two such crumbs given by Jesus: healing the Roman centurion's servant and the daughter of the Syro-Phoenician woman. R5444:4, 5004:6, 2604:3, 1966:4, 1087:1, 1000:4 284:2; HG225:6; 244:6; 385:6; 428:4; OV163:2, 365:T; Q600:1; NS820:2
The dogs came – They were companions of dogs, aliens, foreigners from divine favor. HG428:5; OV164:T, 364:7
Licked his sores – Also intimating that they were Gentiles. R5004:6, 2604:2, 1000:3, 284:1
The typically clean Jew considered all Gentiles fit associates of dogs, which were regarded as detestable creatures in those days. OV164:T; R5004:4, 2604:3, 1087:1, 1000:4, 284:2
In the sense of considering the Lazarus class upright and godly, and in some sense having sympathy with them. NS820:2
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| 22 And it came to pass that the poor man died, and that he was carried away by the angels into the bosom of Abraham. And the rich man also died and was buried.
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The beggar died – As the Jews died to their favor, so the outcast publicans, sinners and Gentiles, died to their disfavor. R5444:5, 2604:3
The death of the beggar occurred three and a half years after the cross, at the end of Israel's specified seventy weeks of special favor. HG429:1; OV164:T
He did not die ordinarily; he was carried by the angels. HG225:3
The poor Gentiles, "strangers from the covenants of promise," were then "made nigh by the blood of Christ." (Eph. 2:12,13) R5005:1, 2604:4, 1000:5, 284:3
Was carried – Not buried. Q601:1
Bringing hitherto aliens into the family of God as children and heirs of the Abrahamic promises and blessings. HG303:3
By the angels – The angels were the apostles and ministers of the Gospel--specially St. Peter and St. Paul, declaring to the Gentiles that, whereas once they were "aliens," they were now "brought nigh" through faith in the Lord Jesus. R5005:1, 2604:3, 1000:4; HG386:1
The early Jewish Church, messengers of God and Christ, received believing Gentiles into full fellowship as brethren of the Seed of Abraham. OV364:5
Into Abraham's bosom – Not to heaven, not to purgatory, not to some intermediate state. NS820:4
Became the children of God and children and heirs of the Abrahamic promise. "If ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." (Gal. 3:29) R5444:5, 5005:1, 2604:3, 1966:4, 1087:1, 1000:4,5, 284:2; HG429:2; 386:2; 226:1; Q601:1; NS820:4; PD60/72
Symbolically saying that the outcasts of Israel and the worthy Gentiles became children of God and heirs of Abraham, who typified God. R5005:1
Thus the Gentiles have become Abraham's seed, and heirs of the spiritual part of the Abrahamic promise. (Gal. 3:29) PD60/72
If Abraham's arms are only for the poor and sick, he surely has them more than filled long ago. R1966:1, 1086:5; HG225:3; 244:5; 428:1; OV163:2
If the whole statement is literal, bosom must be literal. Abraham's bosom would not hold very many of earth's millions of sick and poor. R283:6, 4644:2, 2604:1, 1086:5, 1000:1; OV364:5; Q597:5
How absurd to interpret that Lazarus is blessed, not because he was good, but simply because he was poor and sick. R283:3, 4644:1, 2604:1, 1086:5, 1000:1; OV363:7
Rich man also died – In Jesus' day Jewish favor began to wane. They were completely cut off in AD 70. During the interim of 40 years the rich man, the Jewish nation, sickened, died and was buried. R5444:3, 5004:5; HG428:6; Q598:2; NS819:3
Ceased to exist as a nation. R1087:1; HG225:5
The dying process began from the time of our Lord's crucifixion. HG428:6; NS819:3
When the typical righteousness ceased. R1000:4; HG386:1
The Jewish nation rejected and crucified the Son of God and died to all their previous special advantages and favor. R2604:3, 5454:2, 5444:5, 1000:4; Q598:2; PD60/72
The death of both beggar and rich man at the same time represented a change of dispensation: "Your house is left unto you desolate." ( Luke 13:35) R1966:4, 2604:3
Was buried – Amongst other people, dead in trespasses and sins. HG386:3
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| 23 And in hades lifting up his eyes, being in torments, he sees Abraham afar off, and Lazarus in his bosom.
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In hell – Entombed in hades as a nation. HG428:6; OV164:3; NS819:3
As a nation they are still in hades, oblivion. Q598:2
He was not taken to Gehenna. He was taken to hades. Hades never refers to future torment. HG225:2
Whatever goes into hades must come out. That is the very thought of hades. It means a temporary stopping place from which the person or thing will come out. Q598:2
Nationally, they went to hades, to the tomb; and their resurrection has not yet been accomplished, although Zionism is the beginning of it. R5444:3, 5004:5
In a cast-off condition. HG386:1
The Lord wished to show that great sufferings or "torments" would be added to the Jews as a nation after their national dissolution. HG386:3
How absurd to conclude that simply because a man was rich, he must suffer through all eternity! R4644:1, 5444:2, 2603:6, 1966:1, 1086:5
In tribulation and affliction. R1000:4, 2604:3, 284:2
He lift up his eyes – The dead cannot lift up their eyes, nor converse; for it is distinctly stated, "There is no work, nor device, nor knowledge, nor wisdom, in the grave." (Eccl. 9:10) R2604:4
Being in torments – As a nation dead, yet as a people scattered amongst all nations, Israel lives and has suffered torments since the rejection of Messiah. E377
These "torments" have been the penalties attached to the violation of their covenant. HG386:4
History has borne out this parabolic prophecy. The Jews have been relentlessly persecuted by all classes, including professed Christians. R2604:5, 1966:4, 802:3; HG386:4; Q599:T
The fire and the torment are as truly symbolic as the other features of the parable. HG303:3
For many years this parable has caused distress of mind to God's people. No other Scripture seemed to agree with this parable. Its one support text in Revelation [19:20; 20:10] speaks of a symbolic beast and a symbolic false prophet in torment. But now we see that it is not to be taken literally. R5444:2
Afar off – God no longer favoring him. R2604:5 Lazarus -- The spiritual seed of Abraham. R5444:5
In his bosom – No longer aliens, but children. R5444:5
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| 24 And he crying out said, Father Abraham, have compassion on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue, for I am suffering in this flame.
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He cried – Although nationally dead and buried, the Jews individually have been very much alive, have had anguish of soul and have cried out to God. R5444:3, 5004:5; HG225:5; OV164:3; NS819:6
As a people they are alive, but as a live people they have been suffering torture all through this Gospel age. HG225:5
Father Abraham – Representing God. R5444:3, 5005:1, 2604:2; HG429:2
Send Lazarus – Representing the Jewish people, in great distress, asking God to allow Christians to give them some help from their troubles. R5445:1, 5005:4, 2604:5
Example: The appeal of the Jews to President Roosevelt to use his influence with the government of Russia for the amelioration of Jewish persecutions. This drop of water was denied by President Roosevelt. R5445:1, 5005:4; HG429:4; Q599:T
Cool my tongue – With a symbolical drop of water of comfort or refreshment. OV164:3
I am tormented – Not only the torment of a Law which none of them ever did or ever could keep perfectly, but another kind of torment--persecution. R1042:6
The parable does not go on to show that the time will come when the Jews will come out of that time of trouble. It merely leaves it there, in the trouble. Q599:T
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| 25 But Abraham said, Child, recollect that *thou* hast fully received thy good things in thy lifetime, and likewise Lazarus evil things. But now he is comforted here, and *thou* art in suffering.
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Son – God still recognizes the relationship established in his covenant with them, and addresses them as children of the covenant. HG386:4
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| 26 And besides all this, between us and you a great chasm is fixed, so that those who desire to pass hence to you cannot, nor do they who desire to cross from there pass over unto us.
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A great gulf fixed – Until the fullness of the Gentiles be come in. R802:3
The "great gulf fixed" represents the wide difference between the Gospel Church and the Jew. R2604:5; HG386:4
The gulf of unbelief, and consequent separation from divine favor. NS820:5
The great gulf between Judaism and Christianity has been fixed for more than 18 centuries. Thank God, another change of dispensation will resurrect the rich man from hades. While God's Kingdom will be represented on the spiritual plane by the Lazarus class, it will be represented on the earthly plane by another class, which will be Jewish. R5444:5,6
Though the parable mentions no bridging of this gulf, other Scriptures indicate it was "fixed" only throughout the Gospel age, and that the rich man, having received the measurement of punishment for his sins, will walk out of his fiery troubles over the bridge of God's promises yet unfulfilled to that nation. R2605:1; HG387:3
They are leaving their hadean state of torment and coming, the first of the nations, to be blessed by the true seed of Abraham, which is Christ. Their bulwark of race-prejudice and pride is falling in some places. R1043:1
Prejudice, pride and error on the Jewish side, which hinder the Jew from coming into the condition of true sons of God; and on the side of the Church a knowledge that "by the deeds of the Law shall not flesh be justified." (Rom. 3:20) R2604:5, 1087:1, 1042:3; HG386:5
Since Christ's first advent, no Jew can come near to God aside from Christ, nor Gentile take the former position of the Jew or to claim favor aside from Christ. R5444:5
To you cannot – The bulwark which hinders true sons of God from going to the Jew is their knowledge that by the deeds of the Law none can be justified before God. R2604:5, 1042:3; HG386:5
We, who are of the Lazarus class, should not attempt to mix the Law and the Gospel, knowing that they cannot be mixed. R2604:6, 1042:3; HG386:5
Neither can they pass – True, a few Jews probably came into the Christian faith all the way down the Gospel age, but so few as to be ignored in a parable which represented the Jewish people as a whole. R1042:6; HG386:6
God has not wished that the Jewish nation should amalgamate with other nations nor with Christendom. OV164:3
Until the end of the Gospel age. R2605:1
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| 27 And he said, I beseech thee then, father, that thou wouldest send him to the house of my father,
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| 28 for I have five brothers, so that he may earnestly testify to them, that they also may not come to this place of torment.
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Five brethren – The suggestion of the parable that something be done for these five brethren is for the purpose of showing us that nothing would be done for them. HG429:5
Doubtless introduced to show that all special favor of God ceased to all Israel (the ten tribes as well as the two more distinctly addressed). HG387:2
The Jews of Palestine in Jesus' day represented chiefly the tribes of Benjamin and Judah, while the majority of the other ten tribes were scattered abroad in various lands. Whereas two tribes, Judah and Benjamin, were represented by the one rich man, so proportionately the other ten tribes would be represented by five brethren. R5445:4, 5004:6, 2605:1, 1000:5, 284:3; HG245:2; 387:1; 429:5; 364:6; Q599:1; NS819:5
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| 29 But Abraham says to him, They have Moses and the prophets: let them hear them.
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They have Moses – Identifying the rich man and his brethren as the twelve tribes of Israel. OV165:1, 364:6; R5445:4, 2605:1
Let the hear them – No special favor would be shown to those brethren. OV165:1
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| 30 But he said, Nay, father Abraham, but if one from the dead should go to them, they will repent.
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| 31 And he said to him, If they hear not Moses and the prophets, not even if one rise from among the dead will they be persuaded.
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If they hear not – The majority of the ten tribes had so far disregarded Moses and the prophets, it would be useless to attempt further communication with them. R2605:1
Moses – This proves that Jews only were referred to; for no Gentile had Moses and the prophets. R5445:1, 5004:6, 2605:1, 1000:5, 284:4; OV364:6; Q599:1; NS819:5
One rose from the dead – The figuratively dead, but now figuratively risen Lazarus class. R2605:1; HG387:2
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