Jesus the Christ Part 49

CONTINUATION OF THE PEREAN AND JUDEAN MINISTRY.

IN THE HOUSE OF ONE OF THE CHIEF PHARISEES.[950]

On a certain Sabbath Jesus was a guest at the house of a prominent Pharisee. A man afflicted with dropsy was there; he may have come with the hope of receiving a blessing, or possibly his presence had been planned by the host or others as a means of tempting Jesus to work a miracle on the holy day. The exercize of our Lord's healing power was at least thought of if not openly intimated or suggested, for we read that "Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the Sabbath day?"[951] No one ventured to reply. Jesus forthwith healed the man; then He turned to the a.s.sembled company and asked: "Which of you shall have an a.s.s or an ox fallen into a pit, and will not straightway pull him out on the sabbath day?"[952] The learned expositors of the law remained prudently silent.

Observing the eager activity of the Pharisee's guests in securing for themselves prominent places at table, Jesus instructed them in a matter of good manners, pointing out not only the propriety but the advantage of decent self-restraint. An invited guest should not select for himself the seat of honor, for some one more distinguished than he may come, and the host would say: "Give this man place." Better is it to take a lower seat, then possibly the lord of the feast may say: "Friend, go up higher." The moral follows: "For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted."[953]

This festive gathering at the house of the chief Pharisee included persons of prominence and note, rich men and officials, leading Pharisees, renowned scholars, famous rabbis and the like. Looking over the distinguished company, Jesus said: "When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind: And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just."

This bit of wholesome advice was construed as a reproof; and some one attempted to relieve the embarra.s.sing situation by exclaiming: "Blessed is he that shall eat bread in the kingdom of G.o.d."[954] The remark was an allusion to the great festival, which according to Jewish traditionalism was to be a feature of signal importance in the Messianic dispensation. Jesus promptly turned the circ.u.mstance to good account by basing thereon the profoundly significant _Parable of the Great Supper_:

"A certain man made a great supper, and bade many: And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready. And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.

And another said, I have married a wife, and therefore I cannot come. So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. And the servant said, Lord, it is done as thou hast commanded, and yet there is room. And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. For I say unto you, That none of those men which were bidden shall taste of my supper."[955]

The story implies that invitations had been given sufficiently early to the chosen and prospective guests; then on the day of the feast a messenger was sent to notify them again, as was the custom of the time.

Though called a supper, the meal was to be a sumptuous one; moreover, the princ.i.p.al meal of the day was commonly spoken of as supper. One man after another declined to attend, one saying: "I pray thee have me excused"; another: "I cannot come." The matters that engaged the time and attention of those who had been bidden, or as we would say, invited, to the feast, were not of themselves discreditable, far less sinful; but to arbitrarily allow personal affairs to annul an honorable engagement once accepted was to manifest discourtesy, disrespect and practical insult toward the provider of the feast. The man who had bought a field could have deferred the inspection; he who had just purchased cattle could have waited a day to try them under the yoke; and the newly married man could have left his bride and his friends for the period of the supper that he had promised to attend. Plainly none of these people wanted to be present. The master of the house was justly angry. His command to bring in the poor and the maimed, the halt and the blind from the city streets must have appealed to those who listened to our Lord's recital as a reminiscence of His counsel given a few minutes before, concerning the kind of guests a rich man could invite with profit to his soul. The second sending out of the servant, this time into the highways and hedges outside the city walls, to bring in even the country poor, indicated boundless benevolence and firm determination on the householder's part.

Explication of the parable was left to the learned men to whom the story was addressed. Surely some of them would fathom its meaning, in part at least. The covenant people, Israel, were the specially invited guests.

They had been bidden long enough aforetime, and by their own profession as the Lord's own had agreed to be partakers of the feast. When all was ready, on the appointed day, they were severally summoned by the Messenger who had been sent by the Father; He was even then in their midst. But the cares of riches, the allurement of material things, and the pleasures of social and domestic life had engrossed them; and they prayed to be excused or irreverently declared they could not or would not come. Then the gladsome invitation was to be carried to the Gentiles, who were looked upon as spiritually poor, maimed, halt, and blind. And later, even the pagans beyond the walls, strangers in the gates of the holy city, would be bidden to the supper. These, surprized at the unexpected summons, would hesitate, until by gentle urging and effective a.s.surance that they were really included among the bidden guests, they would feel themselves constrained or compelled to come. The possibility of some of the discourteous ones arriving later, after they had attended to their more absorbing affairs, is indicated in the Lord's closing words: "For I say unto you, That none of those men which were bidden shall taste of my supper."

COUNTING THE COST.[956]

As had been in Galilee, so was it in Perea and Judea--great mult.i.tudes attended the Master whenever He appeared in public. When once a scribe has presented himself as a disciple, offering to follow wherever the Master led, Jesus had indicated the self-denial, privation and suffering incident to devoted service, with the result that the man's enthusiasm was soon spent.[957] So now to the eager mult.i.tude Jesus applied a test of sincerity. He would have only genuine disciples, not enthusiasts of a day, ready to desert His cause when effort and sacrifice were most needed. Thus did He sift the people: "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. And whosoever doth not bear his cross, and come after me, cannot be my disciple." Literal hatred toward one's family was not specified as a condition of discipleship; indeed a man who indulges hatred or any other evil pa.s.sion is a subject for repentance and reformation. The preeminence of duty toward G.o.d over personal or family demands on the part of one who had a.s.sumed the obligations of a disciple was the precept.[958]

As Jesus pointed out, it is good common-sense to count well the cost before one enters upon a great undertaking, even in ordinary affairs. A man who wishes to build, say a tower or a house, tries to determine, before he begins the work, what the expense will be; otherwise he may be able to do no more than lay the foundation; then, not only will he find himself a loser, for the unfinished structure will be of no service, but people may laugh at his lack of prudent forethought. So also a king, finding his realm menaced by hostile invaders, does not rush into battle recklessly; he first tries to ascertain the strength of the enemy's forces; and then, if the odds against him be too great, he sends an emba.s.sage to treat for peace. "So likewise," said Jesus to the people around Him, "whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple." All who entered His service would be expected to maintain their self-sacrificing devotion. He wanted no disciples who would become like salt that had spoiled, unsavory and useless. "He that hath ears to hear, let him hear."[959]

SALVATION FOR "PUBLICANS AND SINNERS"--ILl.u.s.tRATIVE PARABLES.[960]

The Pharisees in Galilee had intolerantly criticized Jesus because of His friendly and helpful ministry among the publicans and their a.s.sociates, who were disparagingly cla.s.sed together as "publicans and sinners."[961] He had replied to these uncharitable aspersions by saying that a physician is most needed by them that are sick, and that He had come to call sinners to repentance. The Judean Pharisees raised a similar complaint, and were particularly virulent when they saw that "all the publicans and sinners" drew near to hear Him. He met their murmurs by presenting a number of parables, designed to show the inc.u.mbent duty of trying to recover the lost, and the joy of success in such G.o.d-like endeavor. The first of the series of parables was that of the _Lost Sheep_; this we have considered in connection with its earlier delivery in the course of instruction to the disciples in Galilee.[962]

Its application in the present instance, however, is somewhat different from that of its former presentation. The lesson on this later occasion was directed to the self-seeking Pharisees and scribes who personified the theocracy, and whose bounden duty it should have been to care for the strayed and the lost. If the "publicans and sinners," whom these ecclesiasts so generally contemned, were nearly as bad as they were represented to be, if they were men who had broken through the close-hedged path of the law and had become in a measure apostate, they were the ones toward whom the helping hand of missionary service could be best extended. In no instance of Pharisaic slur upon, or open denunciation of, these "publicans and sinners," do we find Jesus defending their alleged evil ways; His att.i.tude toward these spiritually sick folk was that of a devoted physician: His concern over these strayed sheep was that of a loving shepherd whose chief desire was to find them out and bring them back to the fold. This neither the theocracy as a system nor its officials as individual ministers even attempted to do. The shepherd, on finding the sheep that was lost, thinks not at the time of reprimand or punishment; on the contrary, "when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbours, saying unto them: Rejoice with me; for I have found my sheep which was lost."

A direct application of the parable appears in the Lord's concise address to the Pharisees and scribes: "I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance." Were they the ninety and nine, who, by self-estimation had strayed not, being "just persons, which need no repentance?" Some readers say they catch this note of just sarcasm in the Master's concluding words. In the earlier part of the story, the Lord Himself appears as the solicitous Shepherd, and by plain implication His example is such as the theocratic leaders ought to emulate. Such a conception puts the Pharisees and scribes in the position of shepherds rather than of sheep. Both explications are tenable; and each is of value as portraying the status and duty of professing servants of the Master in all ages.

Without break in the narrative, the Lord pa.s.sed from the story of the lost sheep to the _Parable of the Lost Coin_.

"Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost. Likewise, I say unto you, there is joy in the presence of the angels of G.o.d over one sinner that repenteth."

Between this parable and that of the lost sheep there are certain notable differences, though the lesson in each is in general the same.

The sheep had strayed by its own volition; the coin[963] had been dropped, and so was lost as a result of inattention or culpable carelessness on the part of its owner. The woman, discovering her loss inst.i.tutes a diligent search; she sweeps the house, and perhaps learns of dirty corners, dusty recesses, cobwebby nooks, to which she had been oblivious in her self-complacency as an outwardly clean and conventional housewife. Her search is rewarded by the recovery of the lost piece, and is incidentally beneficial in the cleansing of her house. Her joy is like that of the shepherd wending his way homeward with the sheep upon his shoulders--once lost but now regained.

The woman who by lack of care lost the precious piece may be taken to represent the theocracy of the time, and the Church as an inst.i.tution in any dispensational period; then the pieces of silver, every one a genuine coin of the realm, bearing the image of the great King, are the souls committed to the care of the Church; and the lost piece symbolizes the souls that are neglected and, for a time at least, lost sight of, by the authorized ministers of the Gospel of Christ. These cogent ill.u.s.trations were followed by one yet richer in imagery and more impressively elaborate in detail. It is the never to be forgotten _Parable of the Prodigal Son_.[964]

"And he said, A certain man had two sons; And the younger of them said to his father, Father, give me the portion of goods that falleth to me.

And he divided unto them his living. And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. And when he had spent all, there arose a mighty famine in that land; and he began to be in want. And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger! I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, And am no more worthy to be called thy son: make me as one of thy hired servants. And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compa.s.sion, and ran, and fell on his neck, and kissed him.

And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: And bring hither the fatted calf, and kill it; and let us eat, and be merry: For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry. Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing. And he called one of the servants, and asked what these things meant. And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound. And he was angry, and would not go in: therefore came his father out, and intreated him. And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends: But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf. And he said unto him, Son, thou art ever with me, and all that I have is thine. It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found."

The demand of the younger son for a portion of the patrimony even during his father's lifetime, is an instance of deliberate and unfilial desertion; the duties of family cooperation had grown distasteful to him, and the wholesome discipline of the home had become irksome. He was determined to break away from all home ties, forgetful of what home had done for him and the debt of grat.i.tude and duty by which he was morally bound. He went into a far country, and, as he thought, beyond the reach of the father's directing influence. He had his season of riotous living, of unrestrained indulgence and evil pleasure, through it all wasting his strength of body and mind, and squandering his father's substance; for what he had received had been given as a concession and not as the granting of any legal or just demand. Adversity came upon him, and proved to be a more effective minister for good than pleasure had been. He was reduced to the lowest and most menial service, that of herding swine, which occupation, to a Jew, was the extreme of degradation. Suffering brought him to himself. He, the son of honorable parentage, was feeding pigs and eating with them, while even the hired servants at home had good food in plenty and to spare. He realized not alone his abject foolishness in leaving his father's well-spread table to batten with hogs, but the unrighteousness of his selfish desertion; he was not only remorseful but repentant. He had sinned against his father and against G.o.d; he would return, confess his sin, and ask, not to be reinstated as a son, but to be allowed to work as a hired servant.

Having resolved he delayed not, but immediately set out to find his long way back to home and father.

The father became aware of the prodigal's approach and hastened to meet him. Without a word of condemnation, the loving parent embraced and kissed the wayward but now penitent boy, who, overcome by this undeserved affection, humbly acknowledged his error, and sorrowfully confessed that he was not worthy to be known as his father's son. It is noteworthy that in his contrite confession he did not ask to be accepted as a hired servant as he had resolved to do; the father's joy was too sacred to be thus marred, he would please his father best by placing himself unreservedly at that father's disposal. The rough garb of poverty was discarded for the best robe; a ring was placed on his finger as a mark of reinstatement; shoes told of restored sonship, not of employment as a hired servant. The father's glad heart could express itself only in acts of abundant kindness; a feast was made ready; for was not the son, once counted as dead now alive? Had not the lost been found again?

So far the story sustains a relation of close a.n.a.logy to the two parables that preceded it in the same discourse; the part following introduces another important symbolism. No one had complained at the recovery of the stray sheep nor at the finding of the lost coin; friends had rejoiced with the finder in each case. But the father's happiness at the return of the prodigal was interrupted by the grumbling protest of the elder son. He, on approaching the house, had observed the evidences of festal joy; and, instead of entering as was his right, had inquired of one of the servants as to the cause of the unusual rejoicing. On learning that his brother had returned and that the father had prepared a festival in honor of the event, this elder son grew angry, and churlishly refused to enter the house even after his father had come out and entreated him. He cited his own faithfulness and devotion to the routine labor of the farm, to which claim of excellence the father did not demur; but the son and heir reproached his father for having failed to give him so much as a kid with which to make merry with his friends; while now that the wayward and spendthrift son had come back the father had killed for him even the fatted calf. There is significance in the elder one's designation of the penitent as "this thy son," rather than "my brother." The elder son, deafened by selfish anger, refused to hear aright the affectionate a.s.surance; "Son, thou art ever with me, and all that I have is thine," and with heart hardened by unbrotherly resentment he stood unmoved by the emotional and loving outburst, "this thy brother was dead, and is alive again; and was lost, and is found."

We are not justified in extolling the virtue of repentance on the part of the prodigal above the faithful, plodding service of his brother, who had remained at home, true to the duties required of him. The devoted son was the heir; the father did not disparage his worth, nor deny his deserts. His displeasure over the rejoicing incident to the return of his wayward brother was an exhibition of illiberality and narrowness; but of the two brothers the elder was the more faithful, whatever his minor defects may have been. The particular point emphasized in the Lord's lesson, however, had to do with his uncharitable and selfish weaknesses.

Pharisees and scribes, to whom this masterpiece of ill.u.s.trative incident was delivered, must have taken to themselves its personal application.

They were typified by the elder son, laboriously attentive to routine, methodically plodding by rule and rote in the multifarious labors of the field, without interest except that of self, and all unwilling to welcome a repentant publican or a returned sinner. From all such they were estranged; such a one might be to the indulgent and forgiving Father, "this thy son," but never to them, a brother. They cared not who or how many were lost, so long as they were undisturbed in heirship and possession by the return of penitent prodigals. But the parable was not for them alone; it is a living perennial yielding the fruit of wholesome doctrine and soul-sustaining nourishment for all time. Not a word appears in condonation or excuse for the prodigal's sin; upon that the Father could not look with the least degree of allowance;[965] but over that sinner's repentance and contrition of soul, G.o.d and the household of heaven rejoiced.

The three parables which appear in the scriptural record as parts of a continuous discourse, are as one in portraying the joy that abounds in heaven over the recovery of a soul once numbered among the lost, whether that soul be best symbolized by a sheep that had wandered afar, a coin that had dropped out of sight through the custodian's neglect, or a son who would deliberately sever himself from home and heaven. There is no justification for the inference that a repentant sinner is to be given precedence, over a righteous soul who has resisted sin; were such the way of G.o.d, then Christ, the one sinless Man, would be surpa.s.sed in the Father's esteem by regenerate offenders. Unqualifiedly offensive as is sin, the sinner is yet precious in the Father's eyes, because of the possibility of his repentance and return to righteousness. The loss of a soul is a very real and a very great loss to G.o.d. He is pained and grieved thereby, for it is His will that not one should perish.[966]

DISCIPLES INSTRUCTED BY PARABLE.

Addressing Himself more directly to the disciples present, who on this occasion probably comprized in addition to the apostles, many believers, including even some of the publicans, Jesus spake the _Parable of the Unrighteous Steward_.[967]

"And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward. Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed.

I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord? And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty. Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore. And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light."

The three preceding parables show forth their lessons through the relationship of close a.n.a.logy and intimate similarities; this one teaches rather by its contrast of situations. The steward in the story was the duly authorized agent of his employer, holding what we would call the power-of-attorney to act in his master's name.[968] He was called to account because a report of his wastefulness and lack of care had reached the master's ears. The steward did not deny his guilt, and forthwith he received notice of dismissal. Considerable time would be required for making up his accounts preparatory to turning the stewardship over to his successor. This interval, during which he remained in authority, he determined to use so far as possible to his own advantage, even though he wrought further injustice to his master's interests. He contemplated the condition of dependence in which he would soon find himself. Through unthrift and extravagance he had failed to lay by any store from his earnings; he had wasted his own and his lord's substance. He felt that he was unfit for hard manual labor; and he would be ashamed to beg, particularly in the community in which he had been a lavish spender and a man of influence. With the desire to put others under some obligation to himself so that when he was deposed he could the more effectively appeal to them, he called his lord's debtors and authorized them to change their bonds, bills of sale, or notes of hand, so as to show a greatly decreased indebtedness. Without doubt these acts were unrighteous; he defrauded his employer, and enriched the debtors through whom he hoped to be benefited. Most of us are surprized to know that the master, learning what his far-seeing though selfish and dishonest steward had done, condoned the offense and actually commended him for his foresight, "because he had done wisely" as our version reads, or "because he had done prudently" as many scholars aver to be the better rendering.

In pointing the moral of the parable Jesus said:[969] "For the children of this world are in their generation wiser than the children of light.

And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations." Our Lord's purpose was to show the contrast between the care, thoughtfulness, and devotion of men engaged in the money-making affairs of earth, and the half hearted ways of many who are professedly striving after spiritual riches. Worldly-minded men do not neglect provision for their future years, and often are sinfully eager to ama.s.s plenty; while the "children of light," or those who believe spiritual wealth to be above all earthly possessions, are less energetic, prudent, or wise. By "mammon of unrighteousness" we may understand material wealth or worldly things. While far inferior to the treasures of heaven, money or that which it represents may be the means of accomplishing good, and of furthering the purposes of G.o.d. Our Lord's admonition was to utilize "mammon" in good works, while it lasted, for some day it shall fail, and only the results achieved through its use shall endure.[970] If the wicked steward, when cast out from his master's house because of unworthiness, might hope to be received into the homes of these whom he had favored, how much more confidently may they who are genuinely devoted to the right hope to be received into the everlasting mansions of G.o.d! Such seems to be part of the lesson.

It was not the steward's dishonesty that was extolled; his prudence and foresight were commended, however; for while he misapplied his master's substance, he gave relief to the debtors; and in so doing he did not exceed his legal powers, for he was still steward though he was morally guilty of malfeasance. The lesson may be summed up in this wise: Make such use of your wealth as shall insure you friends hereafter. Be diligent; for the day in which you can use your earthly riches will soon pa.s.s. Take a lesson from even the dishonest and the evil; if they are so prudent as to provide for the only future they think of, how much more should you, who believe in an eternal future, provide therefor! If you have not learned wisdom and prudence in the use of "unrighteous mammon,"

how can you be trusted with the more enduring riches? If you have not learned how to use properly the wealth of another, which has been committed to you as steward, how can you expect to be successful in the handling of great wealth should such be given you as your own? Emulate the unjust steward and the lovers of mammon, not in their dishonesty, cupidity, and miserly h.o.a.rding of the wealth that is at best but transitory, but in their zeal, forethought, and provision for the future. Moreover, let not wealth become your master; keep it to its place as a servant, for, "No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve G.o.d and mammon."

DERISION OF THE PHARISEES MET; ANOTHER ILl.u.s.tRATIVE PARABLES.[971]

The Pharisees, who were covetous, or more precisely stated, who were lovers of money,[972] overheard the foregoing instructions to the disciples, and openly scoffed at the Teacher and the lesson. What did this Galilean, who owned nothing but the clothes He wore, know about money or the best way of administering wealth? Our Lord's reply to their words of derision was a further condemnation. They knew all the tricks of the business-world, and could outdo the unrighteous steward in crafty manipulation; and yet so successfully could they justify themselves before men as to be outwardly honest and straightforward; furthermore, they made ostentatious display of a certain type of simplicity, plainness, and self-denial, in which external observances they a.s.serted superiority over the luxury-loving Sadducees; they had grown arrogantly proud of their humility, but G.o.d knew their hearts, and the traits and practises they most esteemed were an abomination in His sight. They posed as custodians of the law and expounders of the prophets. The "law and the prophets" had been in force until the Baptist's time, since which the gospel of the kingdom had been preached, and people were eager to enter it[973] though the theocracy strove mightily to prevent. The law had not been invalidated; easier were it that heaven and earth pa.s.s away than that one t.i.ttle of the law fail of fulfilment;[974] yet those Pharisees and scribes had tried to nullify the law. In the matter of divorce, for example, they, by their unlawful additions and false interpretations, had condoned even the sin of adultery.

The Master gave as a further lesson the _Parable of the Rich Man and Lazarus_:

"There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores. And it came to pa.s.s, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; And in h.e.l.l he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.

And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. And beside all this, between us and you there is a great gulf fixed: so that they which would pa.s.s from hence to you cannot; neither can they pa.s.s to us, that would come from thence. Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: For I have five brethren; that he may testify unto them, lest they also come into this place of torment. Abraham saith unto him, They have Moses and the prophets; let them hear them. And he said, Nay, father Abraham; but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead."[975]

The afflicted beggar is honored with a name; the other is designated simply as "a certain rich man."[976] The two are presented as the extremes of contrast between wealth and dest.i.tution. The rich man was clothed in the costliest attire, purple and fine linen; and his every-day fare was a sumptuous feast. Lazarus had been brought to the gates of the rich man's palace, and there left, a helpless mendicant, his body covered with sores. The rich man was attended by servitors ready to gratify his slightest desire; the poor beggar at his gates had neither companions nor attendants except the dogs, which like himself waited for the refuse from the rich man's table. Such is the picture of the two in life. An abrupt change of scene brings into view the same two on the far side of the veil that hangs between the here and the hereafter. Lazarus died; no mention is made of his funeral; his festering body was probably thrown into a pauper's grave; but angels bore his immortal spirit into Paradise, the resting place of the blessed and commonly known in the figurative lore of the rabbis as Abraham's bosom. The rich man also died; his burial was doubtless an elaborate affair, but we read not of any angelic escort receiving his spirit. In h.e.l.l he lifted up his eyes and saw, afar, Lazarus at peace in the abode of Abraham.

As a Jew the man had often boasted of having Abraham for his father; and now the wretched spirit appealed to the patriarch of his race by the paternal address, "Father Abraham," and asked only the boon of a single drop of water to be placed on his parched tongue; this he prayed that Lazarus, the erstwhile beggar, might bring. The reply throws light on certain conditions existing in the spirit world, though as in the use of parables generally, the presentation is largely figurative. Addressing the poor tormented spirit as "Son," Abraham reminded him of all the good things he had kept for himself on earth, whilst Lazarus had lain a suffering, neglected beggar at his gates; now by the operation of divine law, Lazarus had received recompense, and he, retribution. Moreover, to grant his pitiful request was impossible, for between the abode of the righteous where Lazarus rested and that of the wicked where he suffered "there is a great gulf fixed," and pa.s.sage between the two is interdicted. The next request of the miserable sufferer was not wholly selfish; in his anguish he remembered those from whom he had been separated by death, fain would he save his brothers from the fate he had met; and he prayed that Lazarus be sent back to earth to visit the ancestral home, and warn those selfish, pleasure-seeking, and yet mortal brothers, of the awful doom awaiting them except they would repent and reform. There may have been in this pet.i.tion an insinuation that had he been sufficiently warned he would have done better, and would have escaped the torment. To the reminder that they had the words of Moses and the prophets, which they should obey, he replied that if one went to them from the dead they would surely repent. Abraham answered that if they would not heed Moses and the prophets neither would "they be persuaded, though one rose from the dead."

In any attempt to interpret the parable as a whole or definitely apply any of its parts, we should bear in mind that it was addressed to the Pharisees as an instructive rebuke for the derision and scorn with which they had received the Lord's warning concerning the dangers attending servitude to mammon. Jesus employed Jewish metaphors, and the imagery of the parable is such as would most directly appeal to the official expounders of Moses and the prophets. While as a practise it would be critically unfair to deduce doctrinal principles from parabolic incidents, we cannot admit that Christ would teach falsely even in parable; and therefore we accept as true the portrayal of conditions in the world of the disembodied. That righteous and unrighteous dwell apart during the interval between death and resurrection is clear. Paradise, or as the Jews like to designate that blessed abode, "Abraham's bosom,"

is not the place of final glory, any more than the h.e.l.l to which the rich man's spirit was consigned is the final habitation of the condemned.[977] To that preliminary or intermediate state, however, men's works do follow them;[978] and the dead shall surely find that their abode is that for which they have qualified themselves while in the flesh.

The rich man's fate was not the effect of riches, nor was the rest into which Lazarus entered the resultant of poverty. Failure to use his wealth aright, and selfish satisfaction with the sensuous enjoyment of earthly things to the exclusion of all concern for the needs or privations of his fellows, brought the one under condemnation; while patience in suffering, faith in G.o.d and such righteous life as is implied though not expressed, insured happiness to the other. The proud self-sufficiency of the rich man, who lacked nothing that wealth could furnish, and who kept aloof from the needy and suffering, was his besetting sin. The aloofness of the Pharisees, on which indeed they prided themselves, as their very name, signifying "separatists,"

expressed, was thus condemned. The parable teaches the continuation of individual existence after death, and the relation of cause to effect between the life one leads in mortality and the state awaiting him beyond.