March 1931
T h e
K i n g ’ s
B u s i n e s s
128
BLACKBOARD LESSON No Wealth or Water j C om -f-orted NO Servantsor Sympathy I B le s s e d NO Peace or forget!ir^ 1 S a t t s f i e d .
arus, asking that he go with a message of warning to his brothers. Here again the Pharisees would not fail to discern that the lesson was intended for them. They were the privileged rich men whom Jesus had in mind, who were unconcerned about sufferers at their doors. They needed the warning of judgment to come. V. 28. Lest they also come into . . . torment. Dives shows a bit of love for his brethren, though he never showed love for the needy and the suffering when on earth. V. 29. They have Moses and the proph ets. The Pharisees, did indeed have Moses and the prophets, and they professed to honor them, but they had perverted the Scriptures (cf. John 5:38, 39). They had been fully warned of the judgment that awaits those who defy God’s command ments, and they could not' rightly ask for a further revelation. V. 30. I f one go . . . from the dead. There seems to be a very plain allusion to the fact that the Pharisees were always demanding a sign from Jesus. V. 31. Neither will they be persuaded, if one rise from the dead. If the law and the prophets had not convicted them of sin, the sight of a stupendous miracle would not accomplish it. The miracles of the Lord Jesus had not brought the Pharisees to repentance but only increased their criticism and their hostility. The resurrection of Lazarus of Bethany was the occasion of a final and desperate at tempt on the part of the religious leader? of Israel to put Jesus to death. * * * L esson Q uestions V. 19. To whom had Jesus been speak ing (cf. v. 14) ? How had they received the warnings of Jesus concerning the right use of money? Did the description of this “certain rich man” give a true por trait of a Pharisee? How was he clothed? What other evidences of luxury are given? Did the Lord Jesus consider it proper for the rich to squander for tunes so extravagantly when there was a great deal of distress and suffering all about them? V. 20. What does the name “Lazarus” mean? Where was Lazarus? Do you think he was placed there by friends? What was his condition? Should the rich man have pitied him in his suffering? V. 21. What did Lazarus desire? What use was made of these crumbs before they were thrown under the table? Is it implied that Lazarus did not get even these portions? Were the dogs his friends? Are dogs ever looked upon in a favorable light in Scripture? V. 22. Did the beggar have a costly funeral with many mourners, so far as we know? May his body have been neglected or cast out? What honor was granted to his soul? What happened to the rich man? Does the language imply that he had an elaborate funeral? Did he have a convoy of angels to escort him to Abraham’s bosom? Why not? V. 23. Was Dives conscious in Hades? What was his condition? Whom did he see? V, 24. To whom did Dives address a petition? Was he a typical Pharisee in that he claimed Abraham as his father (cf. John 8 :53) ? What request did he make? Why did he not ask that he might escape from the place of torment?
to have been particularly guilty of the sin of reckless spending of money for banquets (cf. 20:46, 47). Jesus deliber ately drew a picture which showed the selfishness of these rich Jews, over against the poverty and distress of the many poor and suffering who were at their gates. How could they claim to be prop er teachers of religion when they wasted enormous sums' of money in feasting and e n te rta inm e n t and neglected the starving ? V. 20. Beggar named Lazarus. The Greek form of this name is equivalent to the Hebrew “El-ezer” from which the English “Eleazar” is derived. It means “God helps” or “helped of God.” This name was apparently common among the Jews. It is evidently intended to de scribe the character of the beggar whom our Lord pictured. Was laid at his gate. The first meaning of the verb in the Greek is “to cast” or “to throw” ; therefore some have interpreted it as meaning that the beggar was rather roughly handled and thrown at the gate of the rich man. This is probably carrying the exegesis too far, for the word elsewhere in the New Testa ment seems to have the milder meaning of “lay” instead of “throw” (cf. Matt. 8:14). Probably the sufferer was put at the rich man’s doorway with the hope that some help might be given him. Full of sores. Terrible burning ulcers are very common in tropical lands. The descrip tion would also fit a leper. V. 21. Desiring . . . crumbs. It is said that soft pieces of the bread were used by the diners to cleanse their hands, after which the crumbs were thrown on the floor. It was such cast-off food which Lazarus desired, but even that was re fused him (cf. Matt. 15:27). Dogs . . . licked his sores. Some take it that the dogs were his only friends. It should be remembered, however, that dogs are nev er represented in the Bible in anything but an unfavorable light. V. 22. The beggar died. Perhaps the Master wanted to convey the idea that the rich man’s neglect hastened the beggar’s death. Carried away by the angels. Ac cording to Jewish theology, angels re ceived the souls of pious Israelites and brought them to the place of comfort in Hades, which was appointed to them. The expression, “Abraham’s bosom,” suggests the place of honor. Guests at meals re clined on couches. The host had the cen tral place; the person given the highest honor reclined next to him, leaning on his breast (cf. John 13:23). It is not stated that Lazarus’ body was buried. It may have been thrown out to be devoured of the dogs. The rich man also died. The contrast at this point between the fate of Lazarus and of Dives would not be lost on the Pharisees who listened to the story. The rich man had a splendid funeral pro cession. He was honored by men; but there his honors ended. There was no company of angels to carry his soul to paradise. He was not welcomed by Fath er Abraham. V. 23. In Hades. Hades was the abode of the dead. Paradise (cf, 23:43) was the portion of Hades reserved for the righteous dead. Gehenna (cf. 12:5) was the abode of the unrighteous. Being in torments. The plural makes the picture more graphic. It denotes fullness, com pleteness of suffering. Seeth Abraham
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afar off. Little is said in the Scripture about the state of the wicked after death. Such information as is given very posi tively refut.es the idea that the souls of the dead are unconscious or annihilated. This man is represented as seeing and recognizing Abraham. II. Unanswered Prayers (24-31). V. 24. Cried and said, Father Abraham. The verb “cried” indicates calling with a loud voice, corresponding to the expres sion “afar off.” He still looked upon Abraham as his father (cf. John 8:53). The Pharisees listening to this story would be more than shocked, for to them descent from Abraham was equivalent to salvation. The Rabbins said, “All the cir cumcised are safe.” Have mercy on me and send Lazarus. Note that he did not ask to be transferred frorq the place of torment to paradise. A man who has hell in his heart will never be happy in heaven. The plea of Dives was merely for a bit of help from the beggar whom he had, when on earth, refused to help. Anguish in this flame. Fire is frequently used in the Scriptures as an emblem of judgment. Objection is often raised against the idea of literal hell fire. To this it may be answered that if the word “fire” is not to be taken literally, it cer tainly represents such suffering as this word alone is capable of describing. V. 25. Abraham said, San. Abraham acknowledged Dives as his son according to the flesh, and yet he gave him no hope of escape from Gehenna. Remember that thou in thy lifetime. The word “remem ber” points back to a life misspent on earth and contrasts it with the state in Hades. The rich man had had no thought of the future and therefore could not properly complain. His request for mo mentary. relief was unreasonable. Laz arus . . . evil things. Abraham did not say “his evil things,” corresponding to the expression “thy good things,” which de scribed Dives’ choice. Lazarus had not cho sen his fate; he had suffered it because of the cruelty of his fellow men. He is com forted. The earthly scene which he had been called upon to remember was now exactly reversed. The one who had lived in luxury and had constantly indulged himself was now in anguish. Lazarus, the beggar, was the honored guest of Abra ham. V. 26. A great gulf fixed. The request had been shown to be unreasonable. Fur thermore, it was impossible to grant it because of the great chasm between Dives and Lazarus. This is but a figure, it is tru e ; but behind it is the solemn fact that the end of all opportunity for salva tion comes at death. V. 27. Send him to my father’s house. Dives accepted his fate. But he pleaded for his brethren who were still living on earth. Again he sought the help of Laz
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