The Sabbath-School by Ellet Joseph Waggoner

Seventh-day Adventist Missionary Society · Oakland, California · Mar 30, 1882

The Sabbath-School.

By Ellet Joseph Waggoner

The Rich Man and Lazarus.

SABBATH, APRIL 1.—LUKE XVI.

THE only way to fully understand any of the parables or sermons of Christ is to consider the circumstances under which they were given. There is none of Christ's teaching that has not an application to all men, in all ages of the world; but he was a practical preacher, and spoke to his audiences such things as were peculiarly adapted to them at that time. He never wasted any words in talking above the comprehension of his hearers, even when he spoke in parables. Those who desired to understand them, could easily ascertain their meaning, while only those failed to understand, who had allowed their hearts to become gross, and their ears to become dull, and had closed their eyes, in order that they might not see and hear and understand the truth.

With these facts in mind, we need have no difficulty in understanding the lesson taught by the parable of the rich man and Lazarus. In the parable of the unjust steward, which immediately precedes this one, Christ taught the proper use of riches. Men are simply stewards of the property which they have, and should so use it that it may help them to gain eternal life. As expressed in other places, they must be "rich toward God," and lay up treasure in Heaven, for their hearts will naturally be turned to the place where their treasure is. He taught them that if they had not been faithful in their stewardship—had not generously given of their means to help God's cause—the riches of his kingdom would never be given to them. "Ye cannot," said he, "serve God and mammon;" that is, you cannot seize and hold this world, and still have the world to come. The treasures of this world are worth nothing, except as they aid in the struggle for a better world.

This teaching was in direct opposition to all the teachings of the Pharisees. They taught that earthly riches were the just reward of a strict obedience to all the Rabbinical precepts, thus making riches almost the sole end of life. They looked upon a poor man as one upon whom the frown of God rested. They refused to accept the doctrine of Christ, which would, if followed, cause them great pecuniary loss. Luke describes their conduct thus: "And the Pharisees also, who were covetous, heard all these things; and they derided him." Now what would we naturally expect that Jesus would talk about in reply to their scoffs? Would he commence a sermon concerning the immortality of the soul? There would have been no manner of fitness in such a course. Instead of this, he continues the same subject. As he had already shown the true use of wealth, he now shows its value as viewed by the Lord. "And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts; for that which is highly esteemed among men is abomination in the sight of God." Then follows the well-known story of the rich man and the beggar, in which he shows how the following words will finally be fulfilled: "For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted." This is all that was intended to be taught by the parable.

But some will say, "Allowing that it is a parable, the events related might occur, for Christ did not make use of any parables that were impossible." We will admit this point, but the question remains to be settled as to when this incident might occur. The Bible gives no uncertain testimony on this point, as we can see by the following propositions:—

1. The dead are unconscious and incapable of feeling or emotion.—Job 14:21; Ps. 6:5; 88:10-12; 115:17; 146:3, 4; Eccl. 9:5, 6; Isa. 38:18, 19; Jer. 31:15, etc.

2. At death all men, good and bad alike, return to the dust (the grave—sheol or hades).—Gen. 3:19; 37:35; Job 5:26;—a land of darkness, Job 10:21, 22; Ps. 88:10-12; Job 14:10-14; 17:13, 16; 21:23-26; Ps. 49:14, 20; 89:48; Eccl. 9:10; Hos. 13:14; Acts 2:29, 34. In the light of these scripture texts, it is evident that such an incident as is recorded in Luke 16:19-31 could not take place immediately after death.

3. There will be a resurrection, both of the just and of the unjust, and then the rewards will be given. Acts 24:15; John 5:28, 29; Luke 14:14; 1 Cor. 4:5; 15:52-54; compare 2 Peter 2:9 with Job 21:30; Rev. 20:5-9.

4. The wicked receive their final punishment as they stand around the camp of the saints,—"the beloved city"—and then, and then only, will the wicked "see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God." Luke 13:28. But previous to this time, the decree will have gone forth, "He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still," and thus a "great gulf" will be fixed between the righteous and the wicked, so that neither class can pass over to the other; their cases will have been irrevocably fixed for ever.

Here, then, we have the whole scope of the parable, both as to its meaning, and the time of its application. It is a warning to all who are inclined to place an undue estimate on worldly riches, that God is no respecter of persons, but of character; that he has "chosen the poor of this world, rich in faith," and not those who have been successful from a worldly stand-point; and that those who seek worldly riches and the applause of men, "have their reward" in the enjoyment of those things, while those who, for Christ's sake, are willing to suffer poverty and affliction, shall at the last enjoy "in Heaven a better and an enduring substance."

E. J. W.