p. 3 | The Parable of the Rich Man and Lazarus

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Oct 10, 1912

The Parable of the Rich Man and Lazarus

By R. A. Underwood

Its Lesson

R. A. UNDERWOOD

The important lesson Christ sets forth in Luke 16 is sometimes overshadowed by imaginary interpretations which divert the mind entirely from the great central truth taught in the parable. If the context of the parable of the rich man and Lazarus is studied with the parable, there is little opportunity to reach a wrong conclusion as to its meaning.

The chapter opens with an impressive lesson of the unfaithful steward, who had “wasted” his master’s goods. The unfaithful steward was afterward commended for the wise course he finally decided upon before he was put out of his stewardship. Then Christ makes the application of the parable of the unjust steward, with the result that his words were rejected with disdain, and he was “derided” by the Pharisees. Christ, in verses 10-15, said: “He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. If therefore ye have not been faithful in the unrighteous mammon [earthly riches], who will commit to your trust the true riches? And if ye have not been faithful in that which is another man’s, who shall give you that which is your own? 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 can not serve God and mammon. And the Pharisees also, who were covetous, heard all these things: and they derided him. 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 Christ repeats the same lesson with greater emphasis by giving the parable of the rich man and Lazarus. Verses 19-31. It has always been a weakness of mankind to place a false value upon the possession of wealth. The Pharisees placed a moral value upon the possession of wealth, as if it gave its possessor favor with God. The Jews reasoned that Abraham was rich, and he was called the Father of the Faithful; therefore worldly prosperity was a sign of the approval of God, and was sure proof that its possessor would have salvation in the world to come.

Even the prophet Samuel could exclaim, “Surely the Lord’s anointed is before him,” when he saw the commanding physique of Jesse’s son whom he thought to anoint as king of Israel. “But the Lord said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.” 1 Sam. 16:6, 7.

Every bodily deformity or affliction was considered a judgment resting upon the individual because he had committed some sin. Even the disciples, after years of instruction from Christ, still clung to this idea when they said, “Master, who did sin, this man, or his parents, that he was born blind? Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.” John 9:2, 3.

In the parable, Christ took the Pharisees upon their own ground, and portrayed, on the one hand, a man possessing great wealth, all that this world could bestow upon him, which to the Pharisees was a sign of righteousness, even though its possessor’s life was as barren of true righteousness as was the unprofitable fig-tree of fruit; and on the other hand, a poor beggar, whose body was covered with sores, and who had not a friend to minister to his needs. The Jews regarded the poor beggar as justly reaping the reward of his deeds, and awaiting his final punishment in hell.

But what a different view Christ gives of these two characters in the world to come! Surely “a man’s life consisteth not in the abundance of the things which he possesseth,” and the things highly esteemed by the Pharisees were an abomination in the sight of God. Instead of trusting in a higher source, the Pharisees were placing wealth, position, and a well-developed body (all good in their place if rightly used) into the moral scales as possessing meritorious value to give their possessor the favor of God. It was to refute this doctrine, and to put the stamp of Christ’s disapproval upon this false view of character, that the Saviour gave the parable of the rich man and Lazarus.

There is danger of beclouding the great truths Christ would have shine forth from this parable, by placing speculative interpretations upon its meaning, “new light” which only darkens the counsel the Lord has given.

The author of “Christ’s Object Lessons” makes some very clear comments upon this parable, which I quote:—

“In the parable of the rich man and Lazarus, Christ shows that in this life men decide their eternal destiny. . . . This parable draws a contrast between the rich who have not made God their dependence, and the poor who have made God their dependence. Christ shows that the time is coming when the position of the two classes will be reversed. . . .

The rich man was a Jew, and he was acquainted with the command of God. But he forgot that he was accountable

for the use of his entrusted means and capabilities. . . . Lazarus represents the suffering poor who believe in Christ. . . .

In this parable Christ was meeting the people on their own ground. . . . The Saviour knew of their ideas, and he framed his parable so as to inculcate important truths through these preconceived opinions. He held up before his hearers a mirror wherein they might see themselves in their true relation to God. He used the prevailing opinion to convey the idea he wished to make prominent to all,—that no man is valued for his possessions; for all he has belongs to him only as lent by the Lord. A misuse of these gifts will place him below the poorest and most afflicted man who loves God and trusts in him.”—“Christ’s Object Lessons,” pages 260-263.

The parable emphasizes the responsibility of rightly using the talents that are entrusted to us.

Mesopotamia, Ohio.