Luke 16 commentary

LUKE 16 COMMENTARY
EDITED BY GLENN PEASE
The Parable of the Shrewd Manager
1 Jesus told his disciples: “There was a rich man
whose manager was accused of wasting his
possessions.
BARNES, "His disciples -The word “disciples,” here, is not to be restricted to
the twelve apostles or to the seventy. The parable appears to have been addressed to
all the professed followers of the Saviour who were present when it was delivered. It
is connected with that in the preceding chapter. Jesus had there been discoursing
with the scribes and Pharisees, and vindicating his conduct in receiving kindly
publicans and sinners. These “publicans and sinners” are here particularly referred to
by the word “disciples.” It was with reference to “them” that the whole discourse had
arisen. After Jesus had shown the Pharisees, in the preceding chapter, the propriety
of his conduct, it was natural that he should turn and address his disciples. Among
them there might have been some who were wealthy. The “publicans” were engaged
in receiving taxes, in collecting money, and their chief danger arose from that
quarter - from covetousness or dishonesty.
Jesus always adapted his instructions to the circumstances of his hearers, and it
was proper, therefore, that he should give “these disciples” instructions about their
“special” duties and dangers. He related this parable, therefore, to show them “the
danger of the love of money;” the guilt it would lead to
Luk_16:1; the perplexities and
shifts to which it would drive a man when once he had been dishonest Luk_16:3-7;
the necessity of using money aright, since it was their chief business Luk_16:9; and
the fact that if they would serve God aright they must give up supreme attachment to
money Luk_16:13; and that the first duty of religion demanded that they should
resolve to serve God, and be honest in the use of the wealth intrusted to them. This
parable has given great perplexity, and many ways have been devised to explain it.
The above solution is the most simple of any; and if these plain principles are kept in
view, it will not be difficult to give a consistent explanation of its particular parts. It
should be borne in mind, however, that in this, as well as in other parables, we are
not to endeavor to spiritualize every circumstance or allusion. We are to keep in view
the great moral truth taught in it, that we cannot serve God and mammon, and that
all attempts to do this will involve us in difficulty and sin.
A steward -One who has charge of the affairs of a family or household; whose
duty it is to provide for the family, to purchase provisions, etc. This is, of course, an
office of trust and confidence. It affords great opportunity for dishonesty and waste,
and for embezzling property. The master’s eye cannot always be on the steward, and
he may, therefore, squander the property, or hoard it up for his own use. It was an
office commonly conferred on a slave as a reward for fidelity, and of course was given
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to him that, in long service, had shown himself most trustworthy. By the “rich man,”
here, is doubtless represented God. By the “steward,” those who are his professed
followers, particularly the “publicans” who were with the Saviour, and whose chief
danger arose from the temptations to the improper use of the money intrusted to
them.
Was accused -Complaint was made.
Had wasted -Had squandered or scattered it; had not been prudent and saving.
CLARKE, "A steward -
The w o r, from οικος, a house, or οικια, a family, and
w“oi, I administer; one who superintends domestic concerns, and ministers to the
support of the family, having the products of the field, business, etc., put into his
hands for this very purpose. See on Luk_8:3(note).
There is a parable very like this in Rab. Dav. Kimchi’s comment on Isaiah, Isa_
40:21: “The whole world may be considered as a house builded up: heaven is its roof;
the stars its lamps; and the fruits of the earth, the table spread. The owner and
builder of this house is the holy blessed God; and man is the steward, into whose
hands all the business of the house is committed. If he considers in his heart that the
master of the house is always over him, and keeps his eye upon his work; and if, in
consequence, he act wisely, he shall find favor in the eyes of the master of the house:
but if the master find wickedness in him, he will remove him, scpl,”ntb vayn.fSaufIg,
from his Stewardship. The foolish steward doth not think of this: for as his eyes do
not see the master of the house, he saith in his heart, ‘I will eat and drink what I find
in this house, and will take my pleasure in it; nor shall I be careful whether there be a
Lord over this house or not.’ When the Lord of the house marks this, he will come
and expel him from the house, speedily and with great anger. Therefore it is written,
He bringeth the princes to nothing.” As is usual, our Lord has greatly improved this
parable, and made it in every circumstance more striking and impressive. Both in the
Jewish and Christian edition, it has great beauties.
Wasted his goods -Had been profuse and profligate; and had embezzled his
master’s substance.
GILL, "And he said also to his disciples,.... The Syriac version adds, "a
parable", as the following is; and which is directed to the disciples, as those in the
preceding chapter are to the Pharisees; and who also are designed in this; though it is
particularly spoken to the disciples, because it might be of some use to them, with
respect, to the stewardship they were in. The Persic and Ethiopic versions read,
"Jesus", or "the Lord Jesus said": and which is to be understood, though not
expressed; for the parable was delivered by him, and is as follows:
there was a certain rich man: by whom God is meant, who is rich in the
perfections of his nature, in the works of his hands, in his government, and the
administration of it, in providential goodness, and in the large revenues of glory due
to him from his creatures; for all temporal riches are from him; and so are all the
riches of mercy, grace, and glory:
which had a steward; by whom is designed, not all mankind; for though all men
are, in a sense, stewards under God, and are entrusted with the good things of life,
the gifts of nature, endowments of mind, health, strength of body, time, &c. yet all
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cannot be meant, because some are distinguished from this steward, Luk_16:5nor
are the disciples intended, though the parable is directed to them; and they were
stewards of the mysteries and manifold grace of God; and one among them was an
unfaithful one, and was turned out of his stewardship; but the character of an unjust
man will not suit with them: and besides, this steward was of the children of this
world, Luk_16:8but the Pharisees are meant: for these are taken notice of as
gravelled at this parable, Luk_16:14and to them agrees the character of the men of
this world, who were worldly wise men; as also that of a steward; these are the tutors
and governors mentioned in Gal_4:2who had the care of the house of Israel, the
family of God, under the legal dispensation; and to whom were committed the
oracles of God, the writings of Moses, and the prophets; and whose business it was to
open and explain them to the people.
And the same was accused unto him, that he had wasted his goods; put
false glosses upon the Scriptures; fed the family with bad and unwholesome food, the
traditions of the elders, called the leaven of the Pharisees: made havoc of the souls of
men; and made the hearts of the righteous sad: and hardened sinners in their wicked
ways: and fed themselves, and not the flock; and plundered persons of their temporal
substance; of all which they were accused by Moses, in whom they trusted; by his law
which they violated; and by their own consciences, which witnessed against them;
and by the cries of those whom they abused, which came into the ears of the Lord of
sabaoth.
HENRY, "We mistake if we imagine that the design of Christ's doctrine and holy
religion was either to amuse us with notions of divine mysteries or to entertain us
with notions of divine mercies. No, the divine revelation of both these in the gospel is
intended to engage and quicken us to the practice of Christian duties, and, as much
as any one thing, to the duty of beneficence and doing good to those who stand in
need of any thing that either we have or can do for them. This our Saviour is here
pressing us to, by reminding us that we are but stewards of the manifold grace of
God;and since we have in divers instances been unfaithful, and have forfeited the
favour of our Lord, it is our wisdom to think how we may, some other way, make
what we have in the world turn to a good account. Parables must not be forced
beyond their primary intention, and therefore we must not hence infer that any one
can befriend us if we lie under the displeasure of our Lord, but that, in the general,
we must so lay out what we have in works of piety and charity as that we may meet it
again with comfort on the other side death and the grave. If we would act wisely, we
must be diligent and industrious to employ our riches in the acts of piety and charity,
in order to promote our future and eternal welfare, as worldly men are in laying them
out to the greatest temporal profit, in making to themselves friends with them, and
securing other secular interests. So Dr. Clarke.Now let us consider,
I. The parable itself, in which all the children of men are represented as stewards
of what they have in this world, and we are but stewards. Whatever we have, the
property of it is God's; we have only the use of it, and that according to the direction
of our great Lord, and for his honour. Rabbi Kimchi, quoted by Dr. Lightfoot, says,
“This world is a house; heaven the roof; the stars the lights; the earth, with its fruits,
a table spread; the Master of the house is the holy and blessed God; man is the
steward, into whose hands the goods of this house are delivered; if he behave himself
well, he shall find favour in the eyes of his Lord; if not, he shall be turned out of his
stewardship.” Now,
1. Here is the dishonestyof this steward.He wasted his lord's goods,embezzled
them, misapplied them, or through carelessness suffered them to be lost and
damaged; and for this he was accused to his lord,
Luk_16:1. We are all liableto the
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same charge. We have not made a due improvement of what God has entrusted us
with in this world, but have perverted his purpose; and, that we may not be for this
judged of our Lord,it concerns us to judge ourselves.
JAMISON, "
Luk_16:1-31. Parables of the unjust steward and of the rich man
and Lazarus, or, the right use of money.
steward— manager of his estate.
accused— informed upon.
had wasted— rather, “was wasting.”
CALVIN, "The leading object of this parable is, to show that we ought to deal
kindly and generously with our neighbors; that, when we come to the judgment
seat of God, we may reap the fruit of our liberality. Though the parable appears
to be harsh and far-fetched, yet the conclusion makes it evident, that the design
of Christ was nothing else than what I have stated. And hence we see, that to
inquire with great exactness into every minute part of a parable is an absurd
mode of philosophizing. Christ does not advise us to purchase by large donations
the forgiveness of fraud, and of extortion, and of wasteful expenditure, and of
the other crimes associated with unfaithful administration. But as all the
blessings which God confers upon us are committed by Him to our
administration, our Lord now lays down a method of procedure, which will
protect us against being treated with rigor, when we come to render our account.
They who imagine that alms are a sufficient compensation for sensuality and
debauchery, do not sufficiently consider, that the first injunction given us is, to
live in sobriety and temperance; and that the next is, that the streams which flow
to us come from a pure fountain. It is certain that no man is so frugal, as not
sometimes to waste the property which has been entrusted to him; and that even
those who practice the most rigid economy are not entirely free from the charge
of unfaithful stewardship. Add to this, that there are so many ways of abusing
the gifts of God, that some incur guilt in one way, and some in another. I do not
even deny, that the very consciousness of our own faulty stewardship ought to be
felt by us as an additional excitement to kind actions.
But we ought to have quite another object in view, than to escape the judgment
of God by paying a price for our redemption; and that object is, first, that
seasonable and well-judged liberality may have the effect of restraining and
moderating unnecessary expenses; and, secondly, that our kindness to our
brethren may draw down upon us the mercy of God. It is very far from being the
intention of Christ to point out to his disciples a way of escape, when the
heavenly Judge shall require them to give their account; but he warns them to
lose no time in guarding against the punishment which will await their cruelty, if
they are found to have swallowed up the gifts of God, and to have paid no
attention to acts of beneficence. (297) We must always attend to this maxim, that
with what measure a man measures, it shall be recompensed to him again,
(Matthew 7:2.)
PETT, "Verse 1
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‘And he said also to the disciples, “There was a certain rich man, who had a
steward, and the same was accused to him that he was wasting his goods.” ’
Note that the direct recipients of the parable are the disciples. The message it
contains is therefore primarily for them. The story opens with the case of an
absentee landlord whose steward or estate manager has been reported for
mismanagement which has been to the lord’s financial disadvantage.
Verses 1-13
The Parable of The Astute Steward (16:1-13).
Jesus now tells a parable about an astute but careless estate manager who is
failing to do his job properly. It is reported that he is ‘wasting’ his lord’s goods
by his carelessness, not misappropriating them. When he is told that he is to be
replaced, and must render up his stewardship accounts, he hits on a scheme
which will put him in a good light in the eyes of others who might employ him,
and at the same time will impress his lord. He will clear off some of the
longstanding debts by means of what in modern times we call a Deed of
Voluntary Arrangement. This will please the debtors and at the same time bring
the money flowing in.
Under such a scheme both parties benefit. It is achieved by giving the equivalent
of a large discount on condition of immediate payment. By giving the large
discounts he will win the favour of possible future employers, and at the same
time persuade them to pay up, and by clearing the debts, which might possibly
never otherwise have been paid, he will at the same time please his lord, for it
will reduce amounts owing to him in his balance sheet to reasonable proportions
and will mean that he does actually receive some of what was due. To the debtors
the manager and his lord will appear generous (although they will recognise to
whom they really owe the benefit), to the lord he will appear efficient because
unexpectedly the money is rolling in. It was a skilful piece of financial
management, but at the same time may only have been necessary because of his
previous failure to be efficient. That is partly why he is called an ‘unrighteous’
steward, not because of blatant dishonesty, but because of the margins he
charges, the penalties he imposes and because of his carelessness and laziness in
collecting debts. It is true that outwardly this has caused his lord ‘a loss’, that is
a lower profit than he would otherwise have received. But it would ensure that
the cash was rolling in and the lord would not be aware of the whole situation.
Indeed he was rather impressed by his estate manager’s efficiency. (But not
sufficiently to retain him in his job).
Coming to such an arrangement may well have been easier because of the
margins the estate manager was making on the sale of the produce, especially if
payment was being made late and large penalties were being imposed in lieu of
‘interest’. Such large penalties were a feature of ancient trade. He is thus cutting
his lord’s profits, not actually making a loss. The lord may not even have been
aware of this. All he would know was what was ‘in stock’, what in general had
been owed last time accounts had been rendered, and how much money was
rolling in. And the sudden increase in the latter had clearly impressed him.
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Another alternative suggested is that the estate manager had built a commission
into the prices and was foregoing his commission.
One of these explanations is required because of the unlikelihood of the lord
commending someone who had blatantly swindled him.
Analysis.
a He said also to the disciples, “There was a certain rich man, who had a
steward, and the same was accused to him that he was wasting his goods” (Luke
16:1).
b He called him, and said to him, ‘What is this that I hear about you? Render the
account of your stewardship, for you can no longer be steward’ (Luke 16:2).
c The steward said within himself, What shall I do, seeing that my lord is taking
away the stewardship from me? I do not have the strength to dig, to beg I am
ashamed” (Luke 16:3).
d “I am resolved what to do, so that, when I am put out of the stewardship, they
may receive me into their houses” (Luke 16:4).
e Calling to him each one of his lord’s debtors, he said to the first, “How much
do you owe to my lord?” And he said, “A hundred measures of oil.” And he said
to him, “Take your bond, and sit down quickly and write fifty” (Luke 16:5-6).
e Then he said to another, “And how much do you owe?” And he said, “A
hundred measures of wheat.” He says to him, Take your bond, and write
fourscore” (Luke 16:7).
d And his lord commended the unrighteous steward because he had done wisely,
for the sons of this world are for their own generation wiser than the sons of the
light (Luke 16:8).
c And I say to you, “Make to yourselves friends by means of the mammon of
unrighteousness, that, when it shall fail, they may receive you into the eternal
dwellings ( tabernacles)” (Luke 16:9).
b
“He who is faithful in a very little is faithful also in much,
And he who is unrighteous in a very little is unrighteous also in much.
If therefore you have not been faithful in the unrighteous mammon,
Who will commit to your trust the true riches,
And if you have not been faithful in that which is another’s,
Who will give you that which is your own?”(Luke 16:10-12).
a “No servant can serve two masters, for either he will hate the one, and love the
other, or else he will hold to one, and despise the other. You cannot serve God
and mammon” (Luke 16:13).
In ‘a’ the steward professed to be serving his master but was serving mammon,
and in the parallel Jesus declares that it is not possible to serve two masters. In
‘b’ the steward is called to render his account, and in the parallel it is by his
account that a man’s faithfulness will be tested. In ‘c’ the steward asks himself
what he should do, and in the parallel a good steward should use his wealth to
make friends in the right place, in the eternal dwellings/tabernacles. In ‘d’ the
steward decides what course he will take and in the parallel his lord commends
him for it. In ‘e’ we have the steward’s solution, get the debts in by giving big
discounts which will please everyone.
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BENSON. "Luke 16:1. And he also, &c. — To give a further check to the
maliciousness of the Pharisees, and the obstinacy with which they opposed every
thing that was good, he delivered, while they were still present, the parable of the
crafty steward, whom he proposed as an example of the dexterous improvement
which worldly men make of such opportunities and advantages as fall in their
way for advancing their interest. By this parable, Jesus designed to excite his
disciples to improve, in like manner, the advantages they might enjoy for
advancing their own spiritual welfare; and particularly to spend their time and
money in promoting the conversion of sinners, which, of all the offices in their
power, was the most acceptable to God, and the most beneficial to man. He said
also to his disciples — Not only to the scribes and Pharisees, to whom he had
been hitherto speaking, but to all the younger as well as the elder brethren, to the
returning prodigals, who were now his disciples. A certain rich man had a
steward — To whom the care of his family, and all his domestic concerns, were
committed: Christ here teaches all that are now in favour with God, particularly
pardoned penitents, to behave wisely in what is committed to their trust. And the
same was accused unto him, &c. — Some of the family, who had a real concern
for their lord’s interest, observing the steward to be both profuse in his
distributions, and negligent in taking care of the provisions of the family,
thought fit to inform their lord, that he was wasting his goods. Dr. Whitby
quotes Rab. D. Kimchi, on Isaiah 40:21, commenting as follows, “The fruits of
the earth are like a table spread in a house; the owner of this house is God; man
in this world is, as it were, the steward of the house, into whose hands his Lord
hath delivered all his riches; if he behave himself well, he will find favour in the
eyes of his Lord; if ill, he will remove him from his stewardship.” And thus, adds
the doctor, “the scope of this parable seems to be this: that we are to look upon
ourselves, not as lords of the good things of this life, so as to get and use them at
our pleasure, but only as stewards, who must be faithful in the administration of
them.”
BARCLAY, "A BAD MAN'S GOOD EXAMPLE (Luke 16:1-13)
16:1-13 Jesus said to his disciples, "There was a rich man who had a steward. He
received information against the steward which alleged that he was dissipating
his goods. He called him, and said to him, 'What is this that I hear about you?
Give an account of your stewardship, for you can no longer be steward.' The
steward said to himself, 'What am I to do? I have not the strength to dig, and I
am ashamed to beg. I know what I will do, so that, when I am removed from my
stewardship, they will receive me into their houses.' So he summoned each of the
people who owed debts to his master. To the first he said, 'How much do you owe
my master?' He said, 'Nine hundred gallons of oil.' He said to him, 'Take your
account and sit down and write quickly, four hundred and fifty.' Then he said to
another 'And you--how much do you owe?' He said, 'A thousand bushels of
corn.' He said to him, 'Take your accounts and write eight hundred.' And the
master praised the wicked steward because he acted shrewdly; for the sons of
this world are shrewder in their own generation than the sons of light. And, I tell
you, make for yourselves friends by means of your material possessions, even if
they have been unjustly acquired, so that when your money has gone they will
receive you into a dwelling which lasts forever. He who is trustworthy in a very
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little is also trustworthy in much; and he who is dishonest in a very little is also
dishonest in much. If you have not shown yourself trustworthy in your ordinary
business dealings about material things, who will trust you with the genuine
wealth? If you have not shown yourselves trustworthy in what belongs to
someone else, who will give you what is your own? No household slave can serve
two masters, for either he will hate the one and love the other, or he will hold to
the one and despise the other. You cannot be the slave of God and of material
things."
This is a difficult parable to interpret. It is a story about as choice a set of rascals
as one could meet anywhere.
The steward was a rascal. He was a slave, but he was nonetheless in charge of the
running of his master's estate. In Palestine there were many absentee landlords.
The master may well have been one of these, and his business may well have been
entrusted to his steward's hands. The steward had followed a career of
embezzlement.
The debtors were also rascals. No doubt what they owed was rent. Rent was
often paid to a landlord, not in money, but in kind. It was often an agreed
proportion of the produce of the part of the estate which had been rented. The
steward knew that he had lost his job. He, therefore, had a brilliant idea. He
falsified the entries in the books so that the debtors were debited with far less
than they owed. This would have two effects. First, the debtors would be grateful
to him; and second, and much more effective, he had involved the debtors in his
own misdemeanours, and, if the worst came to the worst, he was now in a strong
position to exercise a little judicious blackmail!
The master himself was something of a rascal, for, instead of being shocked at
the whole proceeding, he appreciated the shrewd brain behind it and actually
praised the steward for what he had done.
The difficulty of the parable is clearly seen from the fact that Luke attaches no
fewer than four different lessons to it.
(i) In Luke 16:8 the lesson is that the sons of this world are wiser in their
generation than the sons of light. That means that, if only the Christian was as
eager and ingenious in his attempt to attain goodness as the man of the world is
in his attempt to attain money and comfort, he would be a much better man. If
only men would give as much attention to the things which concern their souls as
they do to the things which concern their business, they would be much better
men. Over and over again a man will expend twenty times the amount of time
and money and effort on his pleasure, his hobby, his garden, his sport as he does
on his church. Our Christianity will begin to be real and effective only when we
spend as much time and effort on it as we do on our worldly activities.
(ii) In Luke 16:9 the lesson is that material possessions should be used to cement
the friendships wherein the real and permanent value of life lies. That could be
done in two ways.
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(a) It could be done as it affects eternity. The Rabbis had a saying, "The rich
help the poor in this world, but the poor help the rich in the world to come."
Ambrose, commenting on the rich fool who built bigger barns to store his goods,
said, "The bosoms of the poor, the houses of widows, the mouths of children are
the barns which last forever." It was a Jewish belief that charity given to poor
people would stand to a man's credit in the world to come. A man's true wealth
would consist not in what he kept, but in what he gave away.
(b) It could be done as it affects this world. A man can use his wealth selfishly or
he can use it to make life easier, not only for himself, but for his friends and his
fellow-men. How many a scholar is forever grateful to a rich man who gave or
left money to found bursaries and scholarships which made a university career
possible! How many a man is grateful to a better-off friend who saw him through
some time of need in the most practical way! Possessions are not in themselves a
sin, but they are a great responsibility, and the man who uses them to help his
friends has gone far to discharge that responsibility.
(iii) In Luke 16:10-11 the lesson is that a man's way of fulfilling a small task is
the best proof of his fitness or unfitness to be entrusted with a bigger task. That
is clearly true of earthly things. No man will be advanced to higher office until he
has given proof of his honesty and ability in a smaller position. But Jesus extends
the principle to eternity. He says, "Upon earth you are in charge of things which
are not really yours. You cannot take them with you when you die. They are only
lent to you. You are only a steward over them. They cannot, in the nature of
things, be permanently yours. On the other hand, in heaven you will get what is
really and eternally yours. And what you get in heaven depends on how you use
the things of earth. What you will be given as your very own will depend on how
you use the things of which you are only steward."
(iv) Luke 16:13 lays down the rule that no slave can serve two masters. The
master possessed the slave, and possessed him exclusively. Nowadays, a servant
or a workman can quite easily do two jobs and work for two people. He can do
one job in his working time and another in his spare time. He can, for instance,
be a clerk by day and a musician by night. Many a man augments his income or
finds his real interest in a spare-time occupation. But a slave had no spare time;
every moment of his day, and every ounce of his energy, belonged to his master.
He had no time which was his own. So, serving God can never be a part-time or a
spare-time job. Once a man chooses to serve God every moment of his time and
every atom of his energy belongs to God. God is the most exclusive of masters.
We either belong to him totally or not at all.
NISBET, "THE MAN WHO ACTED WISELY
‘There was a certain rich man, which had a steward; … And the lord
commended the unjust steward, because he had done wisely.’
Luke 16:1-8
This parable draws a lesson from the conduct of a worldly man. Not that we are
advised to act as he did—but that as he showed wisdom and decision in his
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worldly concerns, so should we in spiritual matters.
Consider the story. An accusation was made against a certain steward of having
embezzled his master’s property. He was not at once dismissed (Luke 16:4), for
that would have been unjust before the accusation was proved, but was ordered
to bring in his account, so as to satisfy his master. Just so do we stand in God’s
sight. The accusation is made (Romans 5:12; Romans 5:16; Romans 5:18). We
are told to be ready for the day of reckoning (Amos 4:12; 2 Corinthians 5:10).
What did the steward do? Three points may be noticed:—
I. He profited by the past.—When the word came to him he saw at once that he
was condemned. He does not justify himself (Luke 18:11). He does not go in
rashly with the account as it is (Matthew 27:5). No. He was convinced, in
reflecting on his situation, that he must alter his ways (1 Peter 4:1-3). He says,
‘What shall I do?’ Such is the cry of conviction (Acts 2:37; Acts 16:30).
II. He overcame the present.—No sooner was he convinced of his difficulty than
he set to work to conquer it. ‘I am resolved what to do’ (Joshua 1:7; 1 Kings
18:21; James 1:8). There is no delay (Proverbs 6:5), no hesitation (Hebrews 2:3).
He thinks, he decides, he acts (Luke 15:17-20). Look at the case of the first
tenant. The steward had clearly been in the habit of receiving from him a
hundred measures, of which he appropriated fifty, and sent in fifty to his lord.
Now he says to the tenant, You need only pay fifty. This would put the man
under obligation to himself, and make the account right for his master. So with
the others, and the difficulty was overcome.
III. He provided for the future.—Whichever way matters went, he was right for
the future—right for his lord; standing well with the tenants. What was the
result? His lord (Luke 16:8) commended him. See the case of St. Paul as
illustrating our duty. ‘What wilt Thou have me to do?’ ‘This one thing I do.’ ‘I
know Whom I have believed.’ ‘Henceforth there is laid up for me a crown of
righteousness.’
Wisdom and diligence in spiritual things is the lesson to be drawn from this. We
must decide and act with reference to our account for God.
—Bishop Rowley Hill.
ELLICOTT, "(1) There was a certain rich man, which had a steward.—There is,
perhaps, no single parable that has been subjected to such various and
discordant interpretations as this of the Unjust Steward. It seems best to give
step by step what seems to be a true exposition of its meaning, and to reserve a
survey of other expositions till they can be compared with this.
The word “steward” had, we must remember, been already used by our Lord in
Luke 12:42, and had there pointed, beyond the shadow of a doubt, to the office
of the Apostles and other ministers, as dispensers of divine truths, and perhaps
also, of the means of grace. So St. Paul, whose language is, as we have seen in so
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many instances, always important in connection with St. Luke’s vocabulary,
speaks of himself and his fellow-labourers as “stewards of the mysteries of God.”
He has learnt, may we not say, from the parable, that “it is required in stewards
that a man be found faithful” (1 Corinthians 4:1-2). We start, then, with this
clue. The Unjust Steward represents primarily the Pharisees and scribes in their
teaching and ministerial functions. But though spoken in the hearing of the
Pharisees, the parable was addressed, not to them, but “to the disciples.” And the
reason of this is obvious. They, too, were called to be “stewards;” they, too,
collectively and individually, would have to give an account of their stewardship.
But if this is what the steward represents, then the rich man, like the “house-
holder” in other parables, can be none else than God, who both appoints the
stewards and calls them to account. In the further extension of the parable it is,
of course, applicable to all who have any “goods” entrusted to them, any gifts
and opportunities, any vocation and ministry in the great kingdom of God.
The same was accused unto him that he had wasted his goods.—(1) The Greek
word for “was accused” commonly carries with it the idea of false, calumnious
accusation. Probably, however, the idea connected with it, as seen in the word
diabolos, or devil, which is derived from it, is that of malignant accusation,
whether the charge were true or false. It is conceivable that it may have been
purposely chosen to suggest the thought that the great Adversary was at once
tempting the double-minded teachers to their life of hypocrisy, and exulting at
their fall. If we ask why this was only suggested and not more directly expressed,
as it would have been if some one accuser had been named, the answer is found
in the fact that the one great Accuser has many mouth-pieces, diaboli acting
under the diabolos (the Greek word stands for “false accusers” in Titus 2:3), and
that there was no lack of such comments, more or less malevolent, on the
inconsistencies of the professedly religious class. (2) There is an obvious purpose
in using the same word, in the hearing of the same persons, as that which, in
Luke 15:13, had described the excesses of the Prodigal Son. The Pharisees had
heard that parable, and even if they had caught the bearing of the language
which portrayed the character of the elder son, had flattered themselves that
they were, at all events, free from the guilt of the younger. They had not “wasted
their substance in riotous living.” Now they were taught that the “goods”
committed to them might be wasted in other ways than by being “devoured” in
company with “harlots.” They were guilty of that sin in proportion as they had
failed to use what they had been entrusted with for the good of men and for
God’s glory.
BI 1-8, "
There was a certain rich man, which had a steward
Christ’s servants are stewards
I.
SHOW WHAT THINGS THEY ARE ENTRUSTED WITH, THAT ARE NOT THEIR
OWN.
1.All earthly good things, as riches, health, time, opportunities.
2.Also spiritual goods, viz., the gospel and its ministration, spiritual knowledge,
gifts, grace, the worship of God, and His ordinances, promises, providences, and
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care of His holy temple or vineyard.
II. SHOW WHY WE MUST CAREFULLY IMPROVE ALL THINGS THAT ARE IN
OUR HANDS.
1.Earthly things.
(1)Because, whatsoever we have put into our hands is to advance the honour
of our great Lord and Master, Jesus Christ, and to refresh, comfort, and
support the whole household where we are placed.
(2)Because we have nothing that is our own; it is our Lord’s goods.
(3)Because if we are not faithful in the least, it may stop the hand of Christ
from giving the greater things to us.
(4)It will be otherwise a wrong and great injustice to the poor, or to such for
the sake of whom they that are rich are entrusted with earthly wealth, in
withholding that which is theirs by Christ’s appointment from them; and so a
clear demonstration of unfaithfulness both to God and man; and it may
provoke God to take away from them what they have.
(5)Because we must in a short time be called to give an account of our
stewardship; we must expect to hear Christ say, “What have you done with
My gold and silver, My corn, My wool, and My flax? How is it that My poor
have wanted bread and clothes, and My ministers have been neglected and
forced to run into debt to buy necessaries to support their families?”
(6)Because if these good things be not rightly and faith fully improved as
Christ commands, His poor and His ministers may be exposed to great
temptations, and their souls borne down and sorely discouraged; and Satan
may get advantages against them, for many snares and dangers attend
outward want; moreover the name of God and religion may also thereby be
exposed to the contempt of the world. Who can believe we are the people of
God, when they cannot see that love to one another among them which is the
character of true Christians? Or how should they think that we believe the
way we are in is the true way and worship of God?
2.Spiritual things.
(1)The gospel and its ministration, because it is given to the end that we may
profit thereby. It is Christ’s chief treasure, and that which He intrusts very
few with. If not improved, He may take it away from us, as He has already
from others. When that goes, God, Christ, and all good goes, and all evil will
come in.
(2)Spiritual gifts, knowledge, etc., because given for the use and profit of the
Church; and they that have them are but stewards of them, which they are
commanded to improve (1Pe_4:10). Use: Get your accounts ready; you know
not but this night Christ may say, “Give an account,” etc. (B. Keach.)
All men are stewards of God
A friend stepping into the office of a Christian business man one day, noticed that he
was standing at his desk with hit, hands full of banknotes, which he was carefully
counting, as he laid them down one by one. After a brief silence the friend said: “Mr.
H——, just count out ten pounds from that pile of notes and make yourself or some
other person a life member of the Christian Giving Society!” He finished his count,
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and quickly replied, “I’m handling trust funds now!” His answer instantly flashed a
light on the entire work and life of a Christian, and the friend replied to his statement
with the question, “Do you ever handle anything but trust funds?” If Christians
would only realize that all that God gives us is “in trust,” what a change would come
over our use of money! “I’m handling trust funds now.” Let the merchant write the
motto over his desk; the farmer over the income of his farm; the labourer over his
wages; the professional man over his salary; the banker over his income; the
housekeeper over her house expense purse; the boy and girl over “pocket money”—
and what a change would be made in our life. A business man who had made a
donation of one thousand pounds to a Christian enterprise, once said in the hearing
of the writer—“I hold that a man is accountable for every sixpence he gets.” There is
the gospel idea of “trust funds.” Let parents instruct and train their children to
“handle trust funds” as the stewards of God’s bounty, and there will be a new
generation of Christians.
The proper improvement of temporal possessions
I. That the common maxims of human wisdom in the conduct of worldly affairs, and
even those of carnal and unjust policy, may be usefully applied for our direction in
the concerns of religion, and they reproach the folly and slothfulness of Christians in
working out their salvation; the children of this world are wiser in their generation
than the children of light.”
II. The second observation is, that riches and other gifts of providence are but little
in comparison with the greater and more substantial blessings which God is ready to
bestow on His sincere and faithful servants; that these inferior things are committed
to Christians as to stewards for the trial of their fidelity, and they who improve them
carefully to the proper ends for which they were given, are entitled to the greater
benefits which others forfeit, and render themselves unworthy of, by negligence and
unfaithfulness. This is the meaning of the 10th and 11th verses—“He who is faithful in
that which is least, is faithful also in much; and he who is unjust in the least, is unjust
also in much; if, therefore, you have not been faithful in the unrighteous mammon,
who will commit to your trust the true richest” We may further observe upon this
head, that God hath wisely ordered the circumstances of this life in subordination to
another. The enjoyments of our present state are the means of trying our virtue, and
the occasions of exercising it, that so by a due improvement of them to that purpose,
we may be prepared for the perfection of virtue, and complete happiness hereafter.
This might be illustrated in a variety of particular instances—indeed, in the whole
compass of our worldly affairs, which, according as they are conducted, either
minister to virtue or vice. By the various uncertain events of life, as some are tempted
to different distracting passions, to eager, anxious desire, to fear and sorrow, so there
is to better disposed minds an opportunity of growing in self dominion, in an equal
and uniform temper, and a more earnest prevalent desire of true goodness, which is
immutable in all external changes; in afflictions there is a trial and an increase of
patience, which is of so much moment as to be represented in Scripture as the height
of religious perfection. Knowledge, likewise, is capable of being greatly improved for
the service of mankind; and all our talents of this sort, which are distributed
promiscuously to men, though little in themselves, and with respect to the main ends
of our being, yet to the diligent and faithful servant, who useth them well and wisely
for the cause of virtue, and under the direction of its principles, they bring great
returns of real and solid benefit, which shall abide with him for ever. Thus it
appeareth that Divine Providence hath wisely ordered the circumstances of our
condition in this world, in our infancy of being, so that by the proper exercise of our
own faculties, and the industrious improvement of the opportunities which are
afforded us, we may be prepared for a better and happier state hereafter. But if, on
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the contrary, we are unjust to our great Master, and to ourselves, that is, to our
highest interest, in the little, which is now committed to us, we thereby forfeit the
greatest good we are capable of, and deprive ourselves of the true riches. If in the first
trial which God taketh of us, as moral agents during our immature state, our state of
childhood, we do not act a proper part, but are given up to indolence and sloth, and
to a prodigal waste of our talents, the consequences of this folly and wickedness will
naturally, and by the just judgment of God, cleave to us in every stage of our
existence; of which there is a familiar instance every day before us in those unhappy
persons who having from early youth obstinately resisted the best instructions, for
the most part continue unreclaimed through their whole lives, and bring themselves
to a miserable end. Let us, therefore, always consider ourselves as now under
probation and discipline, and that eternal consequences of the greatest moment
depend upon our present conduct.
III. The third observation is, THAT THE THINGS OF THIS WORLD COMMITTED
TO OUR TRUST ARE NOT OUR OWN, BUT THE PROPERTY OF A NOTHER; BUT
THE GIFTS OF GOD, GRANTED AS THE REWARD OF OUR IMPR OVING THEM
FAITHFULLY, HAVE A NEARER AND MORE IMMEDIATE RELATI ON TO
OURSELVES, AND A STRICT INSEPARABLE CONNECTION WITH OUR
HAPPINESS. “And if you have not been faithful in that which is another’s, who will
give you that which is your own?” (Luk_16:12.) The things which are said to be
another’s, are, the unrighteous mammon, and others like it; God is the sovereign
proprietor of them; they are foreign to the constitution of the human nature, and
their usefulness to it is only accidental and temporary. But the other goods, virtuous
integrity and the favour of God, enter deeper into the soul, and by its essential frame
are a never-failing spring of joy and consolation to it in every state of existence.
It is very surprising that a man, who so much loveth and is devoted to himself, being
naturally and necessarily so determined, should be so ignorant, as many are, what
that self really is, and thereby be misled to place his affections on something else
instead of it. By the least attention every man will see that what is meant by himself is
the same person or intelligent agent, the thinking, conscious “I,” which remaineth
unaltered in all changes of condition, from the remembrance of his earliest thoughts
and actions to the present moment. How remote from this are riches, power, honour,
health, strength, the matter ingredient in the composition of the body, and even its
limbs, which may be all lost, and self still the same? These things, therefore, are “not
our own,” meaning by that, what most properly and unalienably belongeth to
ourselves; we hold them by an uncertain, precarious tenure, they come and go, while
the same conscious, thinking being, which is strictly the man himself, continueth
unchanged, in honour and dishonour, in riches and poverty, in sickness and health,
and all the other differences of our outward state. But, on the contrary, state of
religious virtue, which it is the intention of Christianity to bring us to, and which is
the immediate effect of improving our talents diligently and faithfully, that “kingdom
of God which is righteousness, and peace, and joy in the Holy Ghost”; this is of a
quite different kind, it entereth into our very selves, and closely adhereth to us; it
improveth our nature, refineth and enlargeth its noblest powers; it is so much “our
own,” as to become our very temper, and the ruling bent of our minds; there is
nothing we are more directly conscious of in ourselves than good dispositions and
good actions proceeding from them, and the consciousness is always accompanied
with delight. The good man is therefore “satisfied from himself,” because his
satisfaction ariseth from a review of his goodness which is intimately his own. (J.
Abernethy, M. A.)
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Stewardship
I. THE OFFICE OF STEWARD.
1.A steward is a man who administers a property which is not his own. His
relation to property is distinguished on the one hand from that of those who have
nothing to do with the property, because the steward has everything to do with it
that he can do for its advantage; and, on the other hand, from that of the owner of
the property, because the steward is no sense the owner of it, but only the
administrator. His duty towards it is dependent on the will of another, and it may
terminate at any moment.
2.The office of a steward is before all things a trust. It represents in human
affairs a venture which the owner of a property makes, upon the strength of his
estimate of the character of the man to whom he delegates the care of the
property.
3.An account must at some time be rendered to some one.
(1)We are accountable to public opinion.
(2)To our own conscience.
(3)To God. If man has no account to give, no wrong that he does has the
least consequence.
If man has no account to give, no wrong that is done to him, and that is unpunished
by human law, will ever be punished. If man has no account to give, life is a hideous
chaos; it is a game of chance in which the horrible and the grotesque alternately; bury
out of sight the very last vestiges of a moral order. If man has no account to give, the
old Epicurean rule in all its profound degradation may have much to say for itself
(1Co_15:32).
II. HUMAN LIFE IS A STEWARDSHIP. We are stewards, whether as men or as
Christians; not less in the order of nature than in the order of grace.
1.Every owner of property is in God’s sight a steward of that property, and,
sooner or later, He will demand an account. Has it, however little, been spent
conscientiously; or merely as the passion or freak of the moment might suggest?
2.Or, the estate of which we are stewards is a more interesting and precious one
than this. It is situated in the world of the mind, in the region where none but
knowledge and speculation and imagination and taste have their place and sway.
Yet all this is not ours, but God’s. He is the Author of the gifts which have laid out
the weed of taste and thought and knowledge; and each contributor to that world,
and each student, or even each loiterer in it, is only the steward, the trustee, of
endowments, of faculties which, however intimately his own when we distinguish
him from other men, are not his own when we look higher and place them in the
light of the rights of God. “Give an account of thy stewardship.” The real Author
and Owner of the gifts of mind sometimes utters this summons to His stewards
before the time of death. He withdraws the mental life of man, and leaves him
still with the animal life intact and vigorous. Go to a lunatic asylum, that most
pitiable assortment of all the possibilities of human degradation, and mark there,
at least among some of the sufferers, those who abuse the stewardship of
intelligence.
3.Or, the estate of which we are stewards is something higher still. It is the creed
which we believe, the hopes which we cherish, the religion in which we find our
happiness and peace as Christians. With this treasure, which He has withheld
from others, God has entrusted us Christians, in whatever measure, for our own
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good, and also for the good of our fellow-men. Religion, too, is a loan, a trust; it is
not an inalienable property.
4.And then, growing out of those three estates, is the estate of influence—that
subtle, inevitable effect for good or for ill which man exerts uponthe lives of those
around him. The question is, what use are we making of it; how is it telling upon
friends, acquaintances, servants, correspondents, those who know us only from a
distance—are we helping them upwards or downwards, to heaven or to hell?
Surely a momentous question for all of us, since of this stewardship events may
summon us before the end comes to give account.
5.And a last estate of which we are but stewards, is health and life. This bodily
frame, so fearfully and wonderfully made, of such subtle and delicate texture that
the wonder is that it should bear the wear and tear of time, and last as long as for
many of us it does—of this we are not owners, we are only stewards. It is most
assuredly no creation of our own, this body; and He who gave it us will in any
case one day withdraw His gift. And yet how many a man thinks in his secret
heart that if he owns nothing else, he does at least own, as its absolute master
might own, the fabric of flesh and bones, nerves and veins, in which his animal
life resides: that with this, at least, he may rightfully do what he will, even abuse
and ruin and irretrievably degrade, and even kill; that here no question of
another’s right can possibly occur; that here he is master on his own ground, and
not a steward. Oh, piteous forgetfulness in a man who believes that he has a
Creator, and that that Creator has His rights! Oh, piteous ingratitude in a
Christian, who should remember that he is not his own, but is bought with a
price, and that therefore he should glorify God in his body no less than in his
spirit, since both are God’s! Oh, piteous illusion, the solemn moment for
dissipating which is ever hurrying on apace! The Author of health and life has His
own time for bidding us give an account of this solemn stewardship—often, too,
when it is least expected. (Canon Liddon)
Moral stewardship
I. MEN ARE STEWARDS.
1.In regard to their talents.
(1)Time.
(2)Money.
(3)Physical, mental, and moral abilities.
2.In regard to their privileges. Each privilege is a sacred talent, to be utilized for
personal, spiritual end. Golden in character. Uncertain in continuance.
3.In regard to their opportunities. Men are responsible not only for what they
do, but also for what they are capable of doing.
II. MEN ARE STEWARDS ONLY. Whatever we have, we have received, hold in trust,
and must account for to God.
III. THE RECKONING DAY IS COMING.
1.The day of reckoning is certain.
2.Uncertain as to the time.
3.Divine in its procedure. God Himself will make the final award.
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4.Solemn in its character.
5.Eternal in its issues.
Learn—
1.That moral responsibility is a solemn thing.
2.It is imposed upon us without our own consent.
3.That we cannot avert the day of reckoning.
4.That upon the proper use of our talents shall we reap the reward of life and
blessedness.
5.That unfaithfulness to our solemn responsibilities will entail eternal disgrace
and everlasting reprobation. (J. Tesseyman.)
The stewardship of life
I. THE TRUST REPOSED IN US—“Thy stewardship.” Stewardship is based upon the
idea of another’s proprietorship.
1.Of the Divine Proprietorship.
2.Stewardship implies interests entrusted to human keeping and administration.
3.Stewardship implies human capability. Faithfulness cannot be compelled by
an omnipotent Ruler. It is a subject of moral choice.
II. THE END OF OUR STEWARDSHIP AS HERE SUGGESTED—“Give an account.
Thou mayest be no longer steward.” Moral responsibility is the solemn heritage of all
rational intelligences.
1.The stewardship may be held to be determinable at death. Moral power
continues, and moral obligations and duties rest on the spirit. So, there will be
stewardship in eternity. But here the concern is with “the deeds done in the
body.”
2.Stewardship may practically be determined before the last hour of mortal
history. (The Preacher’s Monthly.)
The unjust steward
1.We are stewards, not proprietors.
2.Let me urge upon you to be faithful in whatsoever position in life you may be.
3.It is only as you are in Christ, and Christ in you, that you will be able to realize
your true position, and act with true faithfulness. (A. F. Barfield.)
Christian prudence
I. THE OBLIGATION TO THIS.
1.Because we are dependent on God.
2.Because we are accountable to Him.
II. ITS PROPER NATURE.
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1.In general.
(1)It is provident of the future.
(2)It conceals not from itself the true state of matters.
(3)It is inventive of means for its well-being.
(4)It forms its purpose with greatest determination.
(5)It discloses clearly who or what can be of service to it for the
accomplishment of its purpose.
(6)It does not content itself with purposes, but goes immediately to action.
(7)It employs the time without delay.
(8)It transacts everything with careful consideration.
2.In particular.
(1)It employs temporal goods in well-doing.
(2)It is mindful of death and the day of reckoning.
(3)It has an eye to eternal bliss.
III. THE CONSEQUENCES OF IT.
1.It obtains the approval of the Lord and Judge of all.
2.It renders us capable and worthy of receiving greater, truer, abiding goods. (F.
G. Lisco.)
Lessons:—
1.A regard to our own interest is a commendable principle. The great fault which
men commit is, that they mistake the nature as well as the means of happiness.
2.There is another object which our Saviour has in view. It is to compare the
sagacity and exertion which worldly men employ in order to attain their ends
with the lukewarmness and negligence of the children of light. Do we not see with
what ardour and perseverance those who place their happiness in wealth pursue
their grand object?
3.We learn from parable, and the observations of our Saviour which accompany
it, the manner in which riches may be applied for the advancement of happiness.
4.From this passage we may learn the benefit which good men may derive from
observing the vices which prevail around them. This lesson our Saviour has
taught us. By seeing vice, as it appears in the world, we may learn the nature and
character, the effects and consequences of it.
5.But the principal object of this parable was evidently to teach us that the
exercise of forethought is an important duty required of all Christians.
Forethought, then, is necessary to reformation. It is not less necessary to
improvement. For does not improvement presuppose that we seek or watch for
opportunities of exercising our benevolent affections—of doing good and kind
actions—and of supplying the importunate wants of the needy and the destitute?
(J. Thomson, D. D.)
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The unjust steward an example in one respect
If we were to wait for perfect men, men perfect in all parts and on all sides of their
character, before admiring them or asking others to admire them, whom should we
admire? what models or examples could we hold up before our children or our
neighbours? Instead of turning so foolishly from the instruction human life offers us,
we detach this quality or that from the character of men, and admire that, without for
a moment meaning to set up all the man was or did as a complete model, an exact
and full epitome of human excellence. We can call the attention of our children to the
dexterity of a cricketer or a juggler without supposing, or being supposed, to make
him the beau ideal of mental and moral character. We can admire Lord Bacon as one
of “the greatest” and “wisest” of mankind, if we also admit him to have been one of
“the meanest.” We can quote an eminent sceptic as a very model of patience and
candour, yet deplore his scepticism. Both we and the Bible can detach noble qualities
from the baser matter with which they are blended, and say, “Imitate these men in
what was noble, pure, lovely,” without being supposed to add, “and imitate them also
in what was mean, weak, immoral.” Why, then, should we deny our Lord the liberty
we claim for ourselves? What should we expect of Him but the mode of teaching
which pervades the Bible throughout? Above all, why should we suppose Him to
approve what is evil in the men He puts before us, unless He expressly warns us
against it, when we ourselves, and the inspired writers, seldom make any such
provision against misconception? Read the parable honestly, and, according to all the
analogies of human and inspired speech, you will expect to find some excellent
quality in the steward which you will do well to imitate; but you will not for an
instant suppose that it is his evil qualities which you are to approve. Do any ask,
“What was this excellent quality?” Mark what it is, and what alone it is, that even his
lord commends in the Unjust Steward. It is not his injustice, but his prudence. “His
lord commended him because he had done wisely”—because on a critical occasion he
had acted with a certain promptitude and sagacity, because he had seen his end
clearly and gone straight at it. Did he not deserve the praise? (S. Cox)
Our stewardship
I. IN THE PRESENT LIFE EVERY ONE OF US HAS THE CHARACT ER AND
PLACE OF A STEWARD.
II. THE TIME OF OUR STEWARDSHIP WILL HAVE AN END.
1.It will end certainly at death.
2.It may end suddenly.
3.Our stewardship, once ended, shall be renewed no more. When death comes,
our negligences and mismanagement are fatal.
III. ON OUR CEASING TO BE STEWARDS, AN ACCOUNT OF OUR
STEWARDSHIP WILL BE REQUIRED.
1.Who must give an account? I answer, every one that lives and is here a steward.
2.To whom? And this is to God; to God by Christ, to whom all judgment is com-
mitred.
3.Of what will an account be demanded? The text says, of our stewardship, i.e.,
how we have acted in it while it lasted.
4.When will such aa account be demanded? The Scripture tells us—
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(1)Immediately upon every one’s going out of his stewardship.
(2)Most solemnly at the last day.
5.what is conveyed in the expression, “Give an account of thy stewardship”?
(1)That God will deal with every one in particular.
(2)That notice is taken, and records kept of what every one now does, and
this in order to a future judgment, when all is to be produced, and sentence
publicly passed.
(3)Every one’s account called for to be given, shall be according to the talents
wherewith he was entrusted.
Application:
1.Is every one in the present life to be considered as a steward of all that he
enjoys? How unreasonable is pride in those who have the largest share of their
Lord’s goods; as they have nothing but what they have received, and the more
their talents, the greater the trust.
2.What cause of serious concern have all that live under the gospel, left, as
stewards of the manifold grace of God, they should receive it in vain, and have
their future condemnation aggravated by their present advantages, as neglected
or abused?
3.Will the time of our stewardship have an end? What a value should we put
upon it, as a season in which we are to act for eternity.
4.The believer has no reason to faint under the difficulties of his stewardship;
seeing it will have an end, a most desirable one; and neither the services nor
sufferings of the present time are worthy to be compared to the glory to be
revealed.
5.When our stewardship ends, must an account be given up? It is hence evident,
that the soul survives the body, and is capable of acting and of being dealt with in
a way of wrath or mercy, according to the state in which it goes away; and
hereupon—
6.How great and important a thing is it to die; it being to go in spirit to appear
before God, and give an account of all that we have done in the body, and to be
dealt with accordingly? What is consequent upon it? (Daniel Wilcox.)
Faithful stewardship
In this parable the man was dispossessed from his place because he wasted goods
which did not belong to him. He had been in various ways careless. The particular
nature of his carelessness is not specified; but this is specified—that he was to be
dispossessed because he was not faithful in the management of the property of
another. Our subject, then, is: The use of funds not your own, but intrusted to your
administration or keeping. Men think they have a complete case when they say,
“Here is a power in my hand for a definite end, and I shall use it for that end; but I
find that it is a power which may accomplish more than that: it can do good for more
than the owner. I can use it and derive benefit from it. I can also benefit the
community by my operations. Besides, it will never be known. Therefore men who
are weaker than I will not be tempted by my example to do the same thing. It will
never injure the owner, it will help me, through me it will benefit many others, and
no evil shall come from it.” This would seem to make the thing secure; but let us
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examine the matter.
1.It would not be honest, and therefore it would not be wise, to use other
people’s property for our own benefit, secretly, even if it were safe. If it did them
no harm, if it did you good, and if nobody knew it, it would not be honest. You
have no business to do it under any circumstances. And it does not make it any
better that you have managerial care over property. In that event the sin is even
greater; for you are bound to see to it that it is used for the purposes for which it
was committed to your trust, and not for anything aside from that.
2.No man has a right to put property that is not his own to all the risks of
commerce. What if a man thus employing trust funds does expect, what if he does
mean, so and so? That is nothing. He might as well throw a babe out of a second-
story window, and say that he hoped it would lodge in some tree and not be hurt,
as to endanger the property of others held in trust by him, and say that he hopes
it will not come to any harm. What has that to do with it? The chances are against
its being safe.
3.No man has a right to put his own character for integrity and honesty upon a
commercial venture. No man has a right to enter upon an enterprise where, if he
succeeds, he may escape, but where, if he fails, he is ruined not simply in pocket,
but in character; and yet this is what every man does who uses trust funds for his
own purposes. He takes the risk of destroying himself in the eyes of honest men.
He places his own soul in jeopardy.
4.No man has a right to put in peril the happiness, welfare, and good name of his
family, of the neighbourhood, of the associates and friends with whom he has
walked, of the Church with which he is connected, of his partners in business, of
all that have been related to him.
5.No man has a right to undermine the security of property on which the welfare
of individuals of the community depends in any degree. (H. W.Beecher.)
The Sunday-school teacher—a steward
I. First, then, THE STEWARD. WHAT IS HE?
1.In the first place the steward is a servant. He is one of the greatest of servants,
but he is only a servant. No, we are nothing better than stewards, and we are to
labour for our Master in heaven.
2.But still while the steward is a servant, he is an honourable one. Now, those
who serve Christ in the office of teaching, are honourable men and women.
3.The steward is also a servant who has very great responsibility attached to his
position. A sense of responsibility seems to a right man always a weighty thing.
II. And now, THE ACCOUNT—“Give an account of thy stewardship.” Let us briefly
think of this giving an account of our stewardship.
1.Let us first notice that when we shall come to give an account of our
stewardship before God, that account must be given in personally by every one of
us. While we are here, we talk in the mass; but when we come before God, we
shall have to speak as individuals.
2.And note again, that while this account must be personal it must be exact. You
will not, when you present your account before God, present the gross total, but
every separate item.
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3.Now remember, once again, that the account must be complete. You will not
be allowed to leave out something, you will not be allowed to add anything.
III. And now, though there are many other things I might say, I fear lest I might
weary you, therefore let me notice some occasions when it will be WELL for you all to
give an account of your stewardship; and then notice when you MUST give an
account of it. You know there is a proverb that “short reckonings make long friends,”
and a very true proverb it is. A man will always be at friendship with his conscience
as long as he makes short reckonings with it. It was a good rule of the old Puritans,
that of making frank and full confession of sin every night; not to leave a week’s sin to
be confessed on Saturday night, or Sabbath morning, but to recall the failures,
imperfections, and mistakes of the day, in order that we might learn from one day of
failure how to achieve the victory on the morrow. Then, there are times which
Providence puts in your way, which will be excellent seasons for reckoning. For
instance, every time a boy or girl leaves the school, there is an opportunity afforded
you of thinking. Then there is a peculiar time for casting up accounts when a child
dies. But if you do not do it then, I will tell you when you must; that is when you
come to die. (C. H.Spurgeon.)
A certain rich man had a steward
We learn here incidentally, how evenly balanced are the various conditions of life in a
community, and how little of substantial advantage wealth can confer on its
possessor. As your property increases, your personal control over it diminishes; the
more you possess, the more you must entrust to others. Those who do their own
work are not troubled with disobedient servants; those who look after their own
affairs are not troubled with unfaithful overseers. (W. Arnot.)
Give an account of thy stewardship
An account demanded
1.An account of the blessings received, children of prosperity.
2.An account of the fruit of trial, members of the school of suffering!
3.An account of the time measured out to you, sons of mortality!
4.An account of the message of salvation received, ye that are shined upon by
that light which is most cheering! (Van Oosterzee.)
How much owest thou unto my Lord? —
The obligations of Great Britain to the gospel
I. Our first appeal must be made to rest upon the BROAD BASIS OF OUR
PRIVILEGES AS A NATION. How much, I ask, do we of this land owe to the God of
all mercies, as inheritors of the noble patrimony of a constitutional government; as
dwelling under the shadow of equal law; as enriched with a commerce which allies us
with the most distant extremities of the earth; as honoured, in the great brotherhood
of nations, for our literature, for our science, for our vanguard position in all the
ennobling arts of life; as rich in agencies for promoting the physical and moral
happiness of all classes of our people, providing for the young, the old, the fallen, the
outcast—for the poor a shelter, and for the sick a home; as enjoying a liberty of
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thought and conscience, free as the winds which sweep round our shores, and yet as
having a governing power over the opinions of other nations, which controls more
than half the world? For how much of such blessings we are indebted to our
Christianity, we may admit, it is not easy to determine. Here, then, I rest my first
appeal to your gratitude as possessors of a national Christianity. Religion, says
Burke, is the basis of civil society, and education in its truths is the chief defence of
nations. It hallows the sanctions of law. It puts the seal of heaven on social order. It
ministers to learning and the liberal arts. It strengthens the foundations of civil
liberty. It refines the habits of domestic life. It makes each home that embraces it a
centre of blessing to the neighbourhood, and every country that adorns and honours
it a centre of light unto the world. And this is the religion which by the gospel is
preached unto you. “How much owest thou unto my Lord?”
II. But let me urge a claim upon your gratitude, in the next place, ARISING OUT OF
THAT PURE AND REFORMED FAITH, WHICH IN THIS COUNTRY IT IS OUR
PRIVILEGE TO ENJOY. “How much owest thou unto thy lord,” for the glorious light
and liberty of the Protestant faith, for the recovered independence of our ancient
British Church, for the Protestantism of Ridley, and Latimer, Jewel, and other
faithful men, who witnessed for the truth of God by their teaching, and some of them
with their blood?
1.How much do we owe for a permanent standard of religious faith—for a “form
of sound words” which yet bows implicitly to the decision of the sacred oracles to
approve its soundness?
2.Again, how much do we owe for the clearer views—brought out anew as it were
from the concealment and dust of ages—of the method of a sinner’s acceptance
and justification, through faith in the merits of Christ to deliver, and by the
influences of His Spirit to restore.
3.Again, we owe much to the men of those times for their vindication of the great
principles of political and religious freedom, and the services thereby rendered to
the cause of moral progress in the world.
III. I must not conclude, brethren, without urging upon you one form of gratitude,
which, to those who have experience of it, will be far more constraining than any!
have yet brought before you, I mean THE DEBT WHICH YOU OWE TO THE GOD
OF ALL GRACE AS BEING YOURSELVES PARTAKERS OF THE S PIRIT AND
HOPES OF THE GOSPEL. And I ask how much owest thou for a part in Christ, for a
sense of forgiveness, for the weight lifted off the burdened conscience. (D. Moore, M.
A.)
The universality of debt to God
I. I turn at first TO THE ESTABLISHED CHRISTIAN and ask, How much owest
thou unto my Lord?
II. Is any here A LOVER OF PLEASURE MORE THAN A LOVER O F GOD? How
much owest thou unto my Lord? “He was a man of sorrows and acquainted with
grief.” O will ye defraud Jesus of the travail of His soul, by making an idol of the
world and bowing down before it as before your God?
III. Are any among you offending God, BY DISREGARD OF HIS LAWS, OR
UNBELIEF OF HIS GREAT SALVATION.
IV. There are persons who have DECLINED IN RELIGION. “Ye did run well, who
hath hindered you?” O take with you words of penitence and sorrow, and turn to the
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Lord your God.
V. Once more. LET ME ADDRESS THE AFFLICTED SERVANT OF CHRIST, and
say, How much owest thou unto my Lord? (R. P. Buddicom.)
Man’s debt to his Maker
I. I might remind you, in the first place, of our obligations to God, AS CREATURES
OF HIS HAND. He not only made us, but He preserves us; “in Him we live, and
move, and have our being.” Are there no obligations that we have incurred, in
consequence of our constant reception of these varied mercies at the hands of God?
II. But I proceed to take another view of our subject, and to remind you HOW WE
ARE INDEBTED TO GOD AS SINNERS AGAINST HIS RIGHTEOU S LAW. You will
remember that the blessed Saviour teaches us to look upon sins in the light of debts.
Surely there is none present who would have the hardihood to say that he owes
nothing (Jer_2:22-23).
III. Let me remind you next, of DUTIES THAT HAVE BEEN NEGLECTED. Alas I
how long a list might here be made, in the catalogue of unworthiness, ingratitude,
and guilt! To say nothing of our unprofitableness, under the public ordinances and
means of grace, what says conscience as to our daily communion with God in privacy
and retirement?
IV. I must remind you, further, of OPPORTUNITIES THAT HAVE BEEN
UNIMPROVED. We have, first, the opportunities of gaining good, and then the
opportunities of doing good.
V. But there is yet another view of our subject. How much do we owe unto Him, as
those who have hopes of pardon through His mercy in Christ Jesus? (W. Cadman,
M. A.)
Owing to God
A merchant, who was a God-fearing man, was very successful in business, but his
soul did not seem to prosper accordingly; his offerings to the Lord he did not feel
disposed to increase. One evening he had a remarkable dream; a visitor entered the
apartment, and quietly looking round at the many elegancies and luxuries by which
he was surrounded, without any comment, presented him with the receipts for his
subscriptions to various societies, and urged their claims upon his enlarged
sympathy. The merchant replied with various excuses, and at last grew impatient at
the continued appeals. The stranger rose, and fixing his eye on his companion, said,
in a voice that thrilled to his soul, “One year ago tonight, you thought that your
daughter lay dying; you could not rest for agony. Upon whom did you call that
night?” The merchant started and looked up; there seemed a change to have passed
over the whole form of his visitor, whose eye was fixed upon him with a calm,
penetrating look, as he continued—“Five years ago, when you lay at the brink of the
grave, and-thought that if you died then, you would leave a family unprovided for—
do you remember how you prayed then? Who saved you then?” Pausinga moment, he
went on in a lower and still more impressive tone—“Do you remember, fifteen years
since, that time when you felt yourself so lost, so helpless, so hopeless; when you
spent day and night in prayer; when you thought you would give the world for one
hour’s assurance that your sins were forgiven—who listened to you then?” “It was my
God and Saviour!” said the merchant, with a sudden burst of remorseful feeling; “oh
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yes, it was He!” “And has He ever complained of being called on too often? “ inquired
the stranger, in a voice of reproachful sweetness. “Say—are you willing to begin this
night, and ask no more of Him, if He, from this time, will ask no more of you?” “Oh,
never! never!” said the merchant, throwing himself at his feet. The figure vanished,
and he awoke; his whole soul stirred within him. “O God and Saviour I what have I
been doing! Take all—take everything I What is all that I have, to what Thou hast
done for me? “
2 So he called him in and asked him, ‘What is
this I hear about you? Give an account of your
management, because you cannot be manager
any longer.’
BARNES, "Give an account -Give a statement of your expenses and of your
conduct while you have been steward. This is not to be referred to the day of
judgment. It is a circumstance thrown into the parable to prepare the way for what
follows. It is true that all will be called to give an account at the day of judgment, but
we are not to derive that doctrine from such passages as this, nor are we to interpret
this as teaching that our conscience, or the law, or any beings will “accuse us” in the
day of judgment. All that will be indeed true, but it is not the truth that is taught in
this passage.
CLARKE, "Give an account of thy, etc. -Produce thy books of receipts and
disbursements, that I may see whether the accusation against thee be true or false.
The original may be translated, Give up the business,
J wnP k w, of the stewardship.
GILL, "And he called him,.... By the prophets, sent one after another; by John
the Baptist, by Christ himself, and by his apostles:
and said unto him, how is it that I hear this of thee? of thy corrupting the
word; of thy covetousness, rapine, and theft; of thy adultery and idolatry, and sad
violation of the law; see Rom_2:21
give an account of thy stewardship: what improvement is made of thy gifts;
what care has been taken of my vineyard, the Jewish church; and where are the fruits
that might be expected to have been received at your hands:
for thou mayest be no longer steward. This was foretold by the prophets, that
God would write a "Loammi" upon the people of the Jews; that he would cut off three
shepherds in one month, and particularly lay aside the idol shepherd, by whom the
Pharisees may be meant, Zec_11:8and by John the Baptist, who declared the axe was
laid to the root of the tree, and it was just ready to be cut down, Mat_3:10and by
Christ, that the kingdom of God should be taken from them, Mat_21:43and by the
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apostles, who turned from them to the Gentiles, Act_13:46.
HENRY, "2. His dischargeout of his place. His lord called for him,and said,
“How is it that I hear this of thee?I expected better things from thee.” He speaks as
one sorry to find himself disappointed in him, and under a necessity of dismissing
him from his service: it troubles him to hear it; but the steward cannot deny it, and
therefore there is no remedy, he must make up his accounts; and be gone in a little
time, Luk_16:2. Now this is designed to teach us, (1.) That we must all of us shortly
be discharged from our stewardshipin this world; we must not always enjoy those
things which we now enjoy. Death will come, and dismissus from our stewardship,
will depriveus of the abilities and opportunities we now have of doing good, and
others will come in our places and have the same. (2.) That our discharge from our
stewardship at death is just,and what we have deserved, for we have wasted our
Lord's goods, and thereby forfeited our trust, so that we cannot complain of any
wrong done us. (3.) That when our stewardship is taken from us we must give an
accountof it to our Lord: After death the judgment.We are fairly warned both of our
discharge and our account, and ought to be frequently thinking of them.
SBC, "We are God’s stewards our whole life long: each day of our lives, therefore,
claims its own account; each year, as it passes, suggests to us naturally such
reflections, since we reckon our life by years. To many thoughtful men their own
birthdays have been days of solemn self-examination. To many, the last day of the
civil year brings a like reminder. Indeed, popular language recognises in it something
of this power.
I. While our life is full of vigour, such anniversaries, however, invite us to look
forward as well as backward. The end of an old year is the beginning of a new one. To
look back is for a Christian to repent, since the best of us is but a sinner before God;
but repentance should bear fruit in new life. And if we have abused God’s gifts in the
past year, the approaching festival of Christmas with the whole train of holy seasons
that follow one after another, and bringing manifold reminders of God’s love to man,
tells us that there is help in heaven, help ready for us on the earth, if we will even now
turn to God and amend our lives. Advent, Christmas, Passiontide, Easter, Ascension
Day, are not only thankful commemorations before God of glorious things done for
us in past time; they are not only settings forth before man of great events of which
we might neglect to read, or read carelessly, in Scripture. They serve to remind us
also of a God, ever-living and ever-present, able and willing to renew to us daily those
great blessings which our Lord lived and died on earth to win for us all.
II. But as anniversaries multiply upon us, as the years behind us are many, the years
to come few in comparison, my text has a meaning for us which deepens
continually—a meaning which cannot but force itself on the attention of those who
avoid generally serious thoughts. The end of life is in very deed the end of our
stewardship. We know little of the existence appointed for us between death and
judgment. Little has been told us, except in brief and momentous outline of that
which is to come after the Judgment Day. But we have no reason to think that in
either there will be room for further probation for use or misuse of gifts and
opportunities. As we draw near to the end of this earthly life our thoughts are apt to
retrace the space which we have crossed. We find that we have done little, far less
than we might have done, because our own indolence made us decline the task, or
private aims warped and marred our public action. And yet another question remains
which we put to ourselves as we look back on our past life. How have we done our
duty to God in it? Ability to know God and to serve Him is one portion assuredly of
our stewardship; and as we draw near to the end of life, we cannot but ask ourselves
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how we have used it. We alone know—I do not say that we ourselves know perfectly—
whether we have sought to draw near to God, to know, serve, and love Him in real
earnest. In the retrospect of which I have been speaking, there is more of sadness and
less of hope. Little time, little opportunity, remain for amendment. But there is hope
for us still. God’s love, God’s mercy, is inexhaustible. Humbly, trustfully, lovingly, we
must cast all our sins before the throne and commit ourselves to God’s mercy in the
Name of Him who heard and accepted the thief upon the cross.
Archdeacon Palmer, Oxford and Cambridge Journal,Dec. 4th, 1879.
PETT, "The landlord thus calls for him to come to see him and explains what he
has heard about him. Then he tells him that he is intending to replace him and
that he should therefore prepare accounts revealing the details of his
stewardship. The impression given is that he is simply being replaced for
mismanagement, not for open dishonesty. There is no suggestion of any action
being taken against him, but the estate manager’s silence indicates that he is
aware that there is truth in the charges.
BENSON, "Luke 16:2-4. And he called him, and said, How is it that I hear this
of thee — His lord, having called him, told him what was laid to his charge; and
as he did not pretend to deny the accusation, he ordered him to give in his
accounts, because he was determined he should occupy his office no longer. Then
the steward said, What shall I do? — The steward, having heard his doom
pronounced, began to consider with himself, how he should be supported when
he was discarded. He was of a disposition so prodigal, that he had laid up
nothing; he thought himself incapable of bodily labour, (being old, perhaps,) or
could not submit to it, and to beg he was ashamed. He was not, however, as
appears from what follows, ashamed to cheat! This was likewise, says Mr.
Wesley, a sense of honour! “By men called honour, but by angels, pride.” I am
resolved what to do — So he said within himself after a little consideration; a
lucky thought, as he doubtless accounted it, coming into his mind. He was not yet
turned out of his office; he therefore resolved to use his power in such a manner
as to make himself friends, who would succour him in his need. That they may
receive me into their houses — That the tenants or debtors of his lord, who paid
their rents or debts, not in money, but in wheat, oil, or other produce of the
ground they rented or possessed, might give him entertainment in their houses,
or provide for him some other means of subsistence.
NISBET, "CALLED TO ACCOUNT
‘Give an account of thy stewardship; for thou mayest be no longer steward.’
Luke 16:2
We call this parable the Parable of the Unjust Steward—i.e. a fraudulent,
dishonest steward—and such undoubtedly he did become; but not deliberately
dishonest up to the time when his lord called him suddenly to account. He was
accused to his lord that he had wasted his goods; not a purposed and continued
fraud, but a long-continued faithlessness to his trust. He had forgotten that he
was the trustee for his lord’s possessions, and he had lived on neglecting plain
duties, until at last the goods began to perish.
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The man, then, was guilty of being unfaithful to his trust. And it is this that gives
the parable its terrible significance for us.
I. This, then, is the question which each of us has to ask of himself and of his own
life: ‘What manner of steward have I been of those things that my Lord has
entrusted to me?’ God has given each one of us something to do in His household.
Every one of us is, in a larger or smaller degree, a steward of the Lord. Two
great gifts of God, at least, are given to every one—Time and Opportunity.
(a) Time—that fleets so swiftly, and so often unheeded, passing by moments and
days, and running up to years, bringing life to a close, is God’s great trust to
every one of us.
(b) And Opportunity—those moments fraught with blessings and help, or
hindrance and evil, to one’s fellow-men, and which may become the means of
increasing the Master’s goods or of diminishing them.
II. We have to give an account, sooner or later, to our Lord and Master of how
we have used these great gifts, and many another besides; but of these two surely
every one of us has to give an account. Think for a moment of the many
stewardships we all have from time to time given us; and how these stewardships
are terminated—now, at one time, one stewardship, and now, at another time,
another.
(a) There is the parent’s stewardship of the child.
(b) The master, the employer, the statesman, the citizen, who fills any place of
trust, the parish pastor—all who have any charge, any duties, any power or
influence—all these have some great trust of their Lord’s to answer for, and
sooner or later there rests upon each the question: ‘Have I been faithful to my
stewardship?’
If a man has not kept his Lord’s trust, and has to answer to Him for wasted time
and wholly neglected opportunities, how awful must be his account!
—Archbishop Magee.
Illustration
‘In spiritual things, the effective use of stewardship is the being permitted to do
true work for God. The joy of success, the joy of safety, the happiness of
accomplishments, is solemnised, irradiated by the assurance within the soul of its
real and vital union with Christ. “Rejoice not,” Jesus said to His disciples, after
successful exercise of ministry, “rejoice not, that the spirits are subject unto you;
but rather rejoice because your names are written in heaven.” And then, just as
the faithful use of one earthly post finds its reward in opportunities of a greater
and wider field of usefulness, so a true use of the trust of earthly life shall one
day have its exceeding reward in the greater opportunities of what Jesus called
the true riches, even the fuller service and trust of the Kingdom of Heaven. To
one who, in giving account of his stewardship, can show an increase in
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proportion to the trust bestowed, who, receiving five talents, brings other five
talents, or having but two talents yet brings other two talents, Christ will say in
the day of the final account of all stewardship, “Well done, good and faithful
servant.”’
ELLICOTT, "(2) How is it that I hear this of thee?—(1) The opening words of
the steward’s master imply wonder as well as indignation. They remind us so far
of the words of the lord of the vineyard in another parable, “Wherefore, when I
looked that it should bring forth grapes, brought it forth wild grapes?” (Isaiah
5:4). Speaking after the manner of men, it was a marvel and a mystery that men
with so high a calling as the scribes and teachers of Israel should have proved so
unfaithful to their trust. (2) The words that follow, “Give an account of thy
stewardship; for thou mayest be no longer steward,” while they admit
legitimately enough a personal application to each individual at the close of any
period of trust and probation, and therefore at the close of life, are yet far from
being limited to that application, and in their primary significance, do not even
admit it. The close of a stewardship, for a party like the Pharisees—for a school
like that of the scribes—for any Church or section of a Church—is when its day
of judgment comes, when its work in the Kingdom is done, when history, and
God in history, pass their sentence upon it. And that day of judgment was
coming fast upon those who then heard the parable.
3 “The manager said to himself, ‘What shall I
do now? My master is taking away my job. I’m
not strong enough to dig, and I’m ashamed to
beg—
BARNES, "Said within himself -Thought, or considered.
My lord -My master, my employer.
I cannot dig -This may mean either that his employment had been such that he
could not engage in agriculture, not having been acquainted with the business, or
that he was “unwilling” to stoop to so low an employment as to work daily for his
support. “To dig,” here, is the same as to till the earth, to work at daily labor.
To beg -These were the only two ways that presented themselves for a living -
either to work for it, or to beg.
I am ashamed -He was too proud for that. Besides, he was in good health and
strength, and there was no good reason “why” he should beg - nothing which he
could give as a cause for it. It is proper for the sick, the lame, and the feeble to beg;
but it is “not” well for the able-bodied to do it, nor is it well to aid them, except by
giving them employment, and compelling them to work for a living. He does a beggar
who is able to work the most real kindness who sets him to work, and, as a general
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rule, we should not aid an able-bodied man or woman in any other way. Set them to
work, and pay them a fair compensation, and you do them good in two ways, for the
habit of labor may be of more value to them than the price you pay them.
CLARKE, "I cannot dig -He could not submit to become a common day-
laborer, which was both a severe and base employment: To beg I am ashamed. And
as these were the only honest ways left him to procure a morsel of bread, and he
would not submit to either, he found he must continue the system of knavery, in
order to provide for his idleness and luxury, or else starve. Wo to the man who gets
his bread in this way! The curse of the Lord must be on his head, and on his heart; in
his basket, and is his store.
GILL, "Then the steward said within himself,.... As the Scribes and Pharisees
were wont to do,
Mat_3:9
what shall I do? he does not say, what will become of me? I am undone, and what
shall I do to be saved? or what shall I do for my Lord and Master I have so much
injured? or what shall I do to make up matters with him? or what account shall I
give? but what shall I do for a maintenance? how shall I live? what shall I do to please
men, and gain their opinion and good will, and so be provided for by them? of this
cast were the Pharisees, men pleasers, and self-seekers:
for my Lord taketh away from me the stewardship : the priesthood was
changed, and there was a change also of the law; the ceremonial law was abrogated,
and the ordinances of the former dispensation were shaken and removed; so that
these men must of course turn out of their places and offices:
I cannot dig; or "plough", as the Arabic version renders it; or do any part of
husbandry, particularly that which lies in manuring and cultivating the earth; not but
that he was able to do it; but he could not tell how to submit to such a mean, as well
as laborious way of life; for nothing was meaner among the Jews than husbandry:
they have a saying, that mlAlxntbnxcsq,ncs-bsHn;Lnt”H, "you have no trade", or business,
"lesser", or meaner "than husbandry" (g):
and to beg I am ashamed; for nothing could be more disagreeable, to one who
had lived so well in his master's house, and in so much fulness and luxury, as the
Scribes and Pharisees did. The Jews have a saying, that (h).
"want of necessaries, scLH_bn1s6, "is better than begging": (and says one) I have tasted
the bitterness of all things, and I have not found any thing more bitter "than
begging:"''
and which was literally true of the Jews, after the destruction of Jerusalem; when
multitudes of them were condemned to work in the mines; and vast numbers were
scattered about every where as vagabonds, begging their bread; both which were very
irksome to that people: though both these phrases may be mystically understood:
and "digging" may intend a laborious searching into the Scriptures, and a diligent
performance of good works: neither of which the Pharisees much cared for, though
they made large pretensions to both; nor did they dig deep to lay a good foundation
whereon to build eternal life and happiness: nor could they attain to the law of
30

righteousness by all their toil and labour, they would be thought to have taken: and
for "begging", they were above that: read the Pharisee's prayer in Luk_18:11and you
will not find one petition in it. To ask any thing at the throne of grace, in a way of
mere grace and favour, and not merit: or to beg any thing at the hands of Christ, as
life, righteousness, pardon, cleansing, healing, food, &c. they were ashamed of, and
cared not for.
HENRY, "3. His after-wisdom.Now he began to consider, What shall I do?
Luk_
16:3. He would have done well to have considered this before he had so foolishly
thrown himself out of a good place by his unfaithfulness; but it is better to consider
late than never. Note, Since we have all received notice that we must shortly be
turned out of our stewardship, we are concerned to consider what we shall do then.
He must live; which way shall he have a livelihood? (1.) He knows that he has not
such a degree of industry in him as to get his living by work: “I cannot dig;I cannot
earn by bread by my labour.” But why can he not dig? It does not appear that he is
either old or lame; but the truth is, he is lazy.His cannotis a will not;it is not a
natural but a moral disability that he labours under; if his master, when he turned
him out of the stewardship, had continued him in his service as a labourer, and set a
task-master over him, he would have made him dig. He cannot dig,for he was never
used to it. Now this intimates that we cannot get a livelihood for our souls by any
labour for this world, nor indeed do any thing to purpose for our souls by any ability
of our own. (2.) He knows that he has not such a degree of humilityas to get his
bread by begging: To beg I am ashamed.This was the language of his pride, as the
former of his slothfulness. Those whom God, in his providence, has disabled to help
themselves, should not be ashamedto ask relief of others. This steward had more
reason to be ashamed of cheating his master than of begging his bread.
JAMISON, "cannot dig ... to beg, ashamed— therefore, when dismissed,
shall be in utter want.
PETT, "This makes the estate manager consider his position. He realises that he
is not capable of manual work, and he certainly does not like the idea of begging.
Thus he engages in deep thought. The question is, how can he find compatible
employment elsewhere?
LIGHTFOOT, "[I cannot dig, to beg I am ashamed.] Is there not some third
thing betwixt digging and begging? The distinction betwixt artificers and
labourers, mentioned in Bava Mezia, hath place here. This steward, having
conversed only with husbandmen, must be supposed skilled in no other
handicraft; but that if he should be forced to seek a livelihood, he must be
necessitated to apply himself to digging in the vineyards, or fields, or olive-yards.
ELLICOTT, "(3) I cannot dig; to beg I am ashamed.—In the outer framework
of the parable there is something eminently characteristic in this utterance of the
steward’s thoughts. He has lost the manliness and strength which would have
fitted him for actual labour. He retains the false shame which makes him prefer
fraud to poverty. He shudders at the thought that it might be his lot to sit, like
Lazarus, and ask an alms at the rich man’s door. Spiritually, we may see what
happens to a religious caste or order, like the Pharisees, when it forfeits its true
31

calling by misuse. It has lost the power to prepare the ground for future
fruitfulness by the “digging,” which answers, as in Luke 13:8, to the preliminary
work of education and other influences that lie outside direct religious activity. It
is religious and ecclesiastical, or it is nothing. It is ashamed to confess its spiritual
poverty, and to own that it is “poor, and blind, and naked” (Revelation 3:17).
Anything seems better than either of those alternatives.
4 I know what I’ll do so that, when I lose my
job here, people will welcome me into their
houses.’
BARNES, "I am resolved -He thought of his condition. He looked at the plans
which occurred to him. He had been dishonest, and knew that he must lose his place.
It would have been better to have “considered before this,” and resolved on a proper
course of life, and to be faithful to his trust; and his perplexity here teaches us that
dishonesty will sooner or later lead us into difficulty, and that the path of honesty is
not only the “right” path, but is the path that is filled with most comfort and peace.
When I am put out ... -When I lose my place, and have no home and means of
support.
They may receive me ... -Those who are now under me, and whom I am
resolved now to favor. He had been dishonest to his master, and, having
“commenced” a course of dishonesty, he did not shrink from pursuing it. Having
injured his master, and being now detected, he was willing still farther to injure him,
to take revenge on him for removing him from his place, and to secure his own
interest still at his expense. He was resolved to lay these persons under such
obligations, and to show them so much kindness, that they could not well refuse to
return the kindness to him and give him a support. We may learn here,
1. That one sin leads on to another, and that one act of dishonesty will be followed
by many more, if there is opportunity.
2. Men who commit one sin cannot get along “consistently” without committing
many more. One lie will demand many more to make it “appear” like the truth,
and one act of cheating will demand many more to avoid detection. The
beginning of sin is like the letting out of waters, and no man knows, if he
indulges in one sin, where it will end.
3. Sinners are selfish. They care more about “themselves” than they do either
about God or truth. If they seek salvation, it is only for selfish ends, and
because they desire a comfortable “abode” in the future world rather than
because they have any regard to God or his cause.
CLARKE, "They may receive me -That is, the debtors and tenants, who paid
32

their debts and rents, not in money, but in kind; such as wheat, oil, and other
produce of their lands.
GILL, "I am resolved what to do,.... Or "I know what to do"; I have a scheme in
my head, and I am determined to execute it, which will provide for me, and secure
me a maintenance:
that when I am put out of the stewardship; drove from Jerusalem, and from
the temple and the synagogues:
they may receive me into their houses; either Jews or Gentiles, after their
dispersion.
HENRY, "(3.) He therefore determines to make friends of his lord's debtors, or his
tenants that were behind with their rent, and had given notes under their hands for
it: “I am resolved what to do,
Luk_16:4. My lord turns me out of his house. I have
none of my own to go to. I am acquainted with my lord's tenants, have done them
many a good turn, and now I will do them one more, which will so oblige them that
they will bid me welcome to their houses, and the best entertainment they afford;
and so long as I live, at least till I can better dispose of myself, I will quarter upon
them, and go from one good house to another.” Now the way he would take to make
them his friends was by striking off a considerable part of their debt to his lord, and
giving it in his accounts so much less than it was. Accordingly, he sent for one, who
owed his lord a hundred measures of oil(in that commodity he paid his rent):
JAMISON, "may receive me, etc.— Observe his one object -when cast out of
one home to secure another.This is the key to the parable, on which there have been
many differing views.
PETT, "And then the brainwave hits him. He feels that he has discovered a way
out of his dilemma. We should note that the circumstances are very much against
what follows being seen as actually dishonest. Dishonesty would hardly make
him a likely contender for a job, however pleased the customers were, it would
rather render him liable to prosecution, and it would certainly not earn him
commendation from his lord. Nor is there any reason for seeing it in that way,
for what he is following is in fact good business practise, even though the
circumstances are a little unfortunate. The only dishonesty is in the reasons for
the discounts, and, however much suspected, that would be difficult to prove
NISBET, "A GOOD RESOLUTION
‘I am resolved what to do.’
Luke 16:4
The words of the text were put by our Blessed Lord into the lips of a thoroughly
worldly man, with whom we come in contact in that well-known parable—the
Parable of the Unjust Steward. We want to remember, do we not, that our
Lord’s advice to us is just this—as you mingle with the world, as you come in
contact with men who are living for the world, who have as their aim securing all
that the world can give, caring little or nothing what may happen so long as they
secure that, then He would seem to say to us, Do not judge them, do not say hard
things, do not forget that they, too, have been redeemed by the Saviour of the
33

world, but try to learn from them a lesson which will help you in your struggle
for your Christian freedom, and remember that if you are as true to your aims as
they are to theirs, then you will go amongst your fellow-men as saviours of
society.
You and I must give an account of our stewardship; we must give an account of
the way in which we have lived our life, and used our time, and our money, and
our talents.
I. Get time to think.—Anticipate the account which you must give of your
stewardship. I do not doubt for one moment that our hearts are stirred by the
tender appeal of the Cross of our Lord Jesus Christ; but have you let Him enter
the great citadel of your will? Have you, too, said: ‘I am resolved what to do’?
Have you given up the great gift which God has given to you to Him to keep for
you until the day of your account?
II. Begin to act.—Watch the man of the world, see his promptness, see his
position. He knows that the victories cannot be won by dreaming; he knows that
he must act, and act in the living present. Give up this day, this hour, the sin that
doth so easily beset you. Begin to do what in your highest moments you have
again and again promised God that you would do. Forgive the enemy, and pray
for him, and so make him one of your best friends. Give back in full restitution
what you owe to others, and then begin like the wise man of the world—set your
house in order, and take pains about your religious life. Do you leave your
business to chance? Do you leave your appointments and your arrangements to
the moment? You settle your plan; you have a method. You know that it would
be fatal to leave such things to chance.
III. In the spiritual life there should be method.—Have we method in those early
morning prayers? In the few minutes before we lie down to take our rest at night
is the Word of God given any regular, systematic place in the lives that you and I
are living, and do we feed our souls on the Bread of Life, and so get sustenance
for this long, weary pilgrimage from the cradle to the Cross?
Then, if so, if that be our method, if we have learned our simple lesson which is
being taught us every day of our lives in the world, then one last thought I leave
you, and it is given you by the man who means to succeed in this life.
IV. Be consistent, persevere, let nothing turn you from the purpose which lies
before you. You will be tempted, as we all are, to make those mean compromises
with the world, to leave so many things as open questions until the residue of
your religion is practically worth nothing. But to delay is fatal.
Rev. Canon Pollock.
Illustration
‘A young man who lived what is called a life of pleasure came home to die at his
father’s house, ruined in constitution, sad at heart, until he learned once more
the message of the pardon which comes to those who fulfil the conditions on
34

which it is given from our Lord Jesus Christ. And yet from time to time a
sadness came over that lad’s face. “Why,” said his father, “are you sad? Surely
now you have found the answer to your heart-searching sadness and sorrow.”
“Perfectly, father,” he said. “But I am sometimes sad when I remember all that
God has now to give me, and I must die, and there is no life left in which to offer
up my thanksgiving to God, to live my life for the honour and glory of my
Saviour.”’
ELLICOTT, "(4) I am resolved what to do.—More literally, I know, or even, I
knew, as of a man to whom a plan occurs suddenly. The dramatic abruptness of
the parable leaves us uncertain who “they” are that are to “receive” him. The
context that follows immediately supplies the deficiency. What answers to this, in
the interpretation, is the moment when a Church or party or an individual
teacher, halts between two policies—one that of striving after righteousness, and
the other of secular expediency—and makes up its mind to adopt that which
promises the most immediate and most profitable results.
5 “So he called in each one of his master’s
debtors. He asked the first, ‘How much do you
owe my master?’
BARNES, "Called every one -As he was “steward,” he had the management of
all the affairs, and, of course, debts were to be paid to him.
Debtors -Those who “owed” his master, or perhaps “tenants;” those who rented
land of his master.
CLARKE, "So he called every one of his Lord's debtors,.... Either the
Gentiles, who were greatly indebted to God, having sinned against him, and the law,
and light of nature, at a great rate; into whose affections, houses, and palaces, the
Jews found ways and means to introduce themselves; and, in process of time, got
leave to have synagogues built, and their worship set up again: or else the Jews, their
countrymen; since these were under those stewards, tutors, and governors, and were
debtors to do the whole law; and had, by breaking the law, contracted large debts;
and against whom the ceremonial law stood as an handwriting: these the steward
called
unto him, and said unto the first, how much owest thou unto my Lord?
and it is observable, that the debts of these men, of the first, lay in oil, and of the
other in wheat; things much used in the ceremonial law, in the observance of which
they had been, greatly deficient; see
Exo_29:40
35

GILL, "So he called every one of his Lord's debtors,.... Either the Gentiles,
who were greatly indebted to God, having sinned against him, and the law, and light
of nature, at a great rate; into whose affections, houses, and palaces, the Jews found
ways and means to introduce themselves; and, in process of time, got leave to have
synagogues built, and their worship set up again: or else the Jews, their countrymen;
since these were under those stewards, tutors, and governors, and were debtors to do
the whole law; and had, by breaking the law, contracted large debts; and against
whom the ceremonial law stood as an handwriting: these the steward called
unto him, and said unto the first, how much owest thou unto my Lord?
and it is observable, that the debts of these men, of the first, lay in oil, and of the
other in wheat; things much used in the ceremonial law, in the observance of which
they had been, greatly deficient; see Exo_29:40
PETT, "The first debtor he approaches admits to owing a hundred measures of
oil. The measure would be between five and ten gallons. Thus the debt is
considerable. So he suggests a fifty percent discount on condition he pays
immediately. To the debtor such an opportunity appears too good to miss, so he
agrees. Both appear to be satisfied, the one because of his discount, and the other
because he has obtained immediate payment. And the estate manager no doubt
makes it clear as to whom he really owes this generosity. It should be noted that
as the estate manager he would almost certainly have the right to allow such
discounts, especially if large late payment penalties had been added to the
amount due, and it is clear that there was a large mark up on oil.
The listening crowds might not know much about business, but they would know
enough to recognise that this was an astute bit of business which indicated
exceptionally high margins which had been reduced, and the cancellation of
large penalties, not the making of a huge loss. The rogue had simply become
more reasonable. (We can almost see them looking at each other and nodding
knowingly. All would have suffered under such treatment, or have known
someone who had).
BENSON, "Luke 16:5-7. So he called, &c. — In pursuance of this scheme he sent
for all those of his lord’s debtors whom he could hope to oblige by so fraudulent
a proposal, determining to lower the several articles in his book, which stood
chargeable to the account of each of them: and said to the first, How much owest
thou — How much hast thou agreed to pay for the rent of the ground thou
occupiest, or of how much hast thou acknowledged the receipt? And he said, A
hundred measures of oil — The word βατους, here rendered measures, is
evidently derived from the Hebrew םיתב, which we render baths, in the Old
Testament. According to Bishop Cumberland, a bath contained about seven
gallons two quarts and half a pint. And he said, Take thy bill — בללבסד ןפ ץןף,
thy writing; the writing in which thou hast promised the payment of so many
baths as rent, or in which thou hast acknowledged the receipt of so many. The
writing, whatever it was, was doubtless of the obligatory kind, and probably in
the hand-writing of the tenant, or debtor, who thereby bound himself to pay
36

these baths, and was signed by the steward, who here ordered him to alter, or
write it over again, and make himself liable to pay only fifty, instead of a
hundred. The word עץןסןך, rendered measures, in the next verse, is the רוכ, or
homer, of the Hebrews, containing about eight bushels and a half, standard
measure. The twenty homers which he allowed the debtors to deduct, would
contain one hundred and seventy bushels of wheat, and might be as valuable as
fifty baths, or three hundred and seventy-eight gallons of oil; so that the
obligation conferred on both those debtors might be equal.
FLLICOTT, "(5) So he called every one of his lord’s debtors.—The debtors
might be either men who had bought their wheat and their oil at the hands of the
steward; or, as the sequel renders more probable, tenants who, after the common
custom of the East, paid their rent in kind. Who, we ask, are the “debtors,” in
the interpretation of the parable? The Lord’s Prayer supplies the answer to that
question. The “debtors” are those who have sinned against God, who have left
undone the things which they were bound to do, who have made no return for
the outward blessings they have received. The unfaithful Church or party tries to
secure its position by working on the lower nature of those who have the sense of
that burden upon them. It neither gives the sense of peace or pardon, nor asserts
the righteous severity of God’s commandments. It keeps their consciences
uneasy, and traffics in its absolutions.
6 “‘Nine hundred gallons[a] of olive oil,’ he
replied.
“The manager told him, ‘Take your bill, sit
down quickly, and make it four hundred and
fifty.’
BARNES, "A hundred measures -The measure here mentioned is the “bath”
which contained, according to Dr. Arbuthnot’s tables, 7 12 gallons, or, according to
the marginal note, about 9 gallons and 3 quarts.
Oil -Oil of olives, or sweet oil. It was much used for lamps, as an article of food
Exo_29:2, and also for anointing, and, of course, as an article of commerce, 1Ki_5:11.
These were persons, doubtless, who had “rented” land of the rich man, and who were
to give him a certain proportion of the produce.
Thy bill -The contract, obligation, or “lease.” It was probably written as a
37

“promise” by the debtor and signed by the steward, and thus became binding. Thus
he had power to alter it, without supposing that his master would detect it. The bill
or contract was in the hands of the steward, and he gave it back to him to write a new
one.
Quickly -He supposed that his master would soon remove him, and he was,
therefore, in haste to have all things secure beforehand. It is worthy of remark, also,
that “all” this was wrong. His master had called for the account: but, instead of
rendering it, he engaged in other business, disobeyed his lord still, and, in contempt
of his commands, sought his own interest. All sinners would be slow to give in their
account to God if they could do it; and it is only because, when God calls them by
death, they “cannot but go,” that they do not engage still in their own business and
disobey him.
CLARKE, "A hundred measures of oil -
:edJ wn3dJ 7r, A hundred baths. The
תב bathwas the largest measure of capacity among the Hebrews, except the homer, of
which it was the tenth part: see Eze_45:11, Eze_45:14. It is equal to the ephah, i.e. to
seven gallons and a half of our measure.
Take thy bill -Thy account -J nkzdood. The writing in which the debt was
specified, together with the obligation to pay so much, at such and such times. This
appears to have been in the hand-writing of the debtor, and probably signed by the
steward: and this precluded imposition on each part. To prevent all appearance of
forgery in this case, he is desired to write it over again, and to cancel the old
engagement. In carrying on a running account with a tradesman, it is common
among the Hindoos for the buyer to receive from the hands of the seller a daily
account of the things received; and according to this account, written on a slip of
paper, and which remains in the hands of the buyer, the person is paid.
GILL, "And he said an hundred measures of oil,.... Or "baths of oil", the same
quantity as in
Ezr_7:22where Aben Ezra (i)calls them, תודמ, "measures", as we do
here; and Jarchi (k)observes, that they were, csq-bnLsL1L, "to mingle with the meal, or
flour offerings"; which illustrates the above observation, that they were for the
temple service; and the bath was the measure of oil, as the ephah was of wheat (l);
and they were both of the same quantity, Eze_45:11. According to Godwin (m)it
held four gallons and a half; so that a hundred of them contained four hundred and
fifty gallons; though some make the measure much larger. Some say the "bath" held
six gallons, one pottle, and half a pint; and others, seven gallons, two quarts, and half
a pint; and others, nine gallons, and three quarts.
Take thy bill, or "writing"; which showed the bargain made for so many measures;
and which acknowledged the receipt of them, and promised payment:
and sit down quickly; for his case required haste;
and write fifty; just half; that it might appear he had bought but fifty, and was
accountable for no more.
38

HENRY, "Accordingly, he sent for one, who owed his lord a hundred measures of
oil(in that commodity he paid his rent): Take thy bill,said he, here it is, and sit
down quickly, and write fifty(Luk_16:6); so he reduced his debt to the one half.
Observe, he was in haste to have it done: “Sit down quickly,and do it, lest we be
taken treating, and suspected.”
LIGHTFOOT, "[Take thy bill, &c.] That is, "Take from me the scroll of thy
contract, which thou deliveredst to me; and make a new one, of fifty measures
only, that are owing by thee." But it seems a great inequality, that he should
abate one fifty in a hundred measures of oil, and the other but twenty out of a
hundred measures of wheat; unless the measures of wheat exceeded the measure
of oil ten times: so that when there were twenty cori of wheat abated the debtor,
there were abated to him two hundred baths or ephahs.
ELLICOTT, "(6) Take thy bill, and sit down quickly.—The better MSS. give,
thy bills, or thy documents, in the plural. These would include that which
answered to the modern lease, the contract which specified the rent, and
probably also the memorandum of the due delivery of the annual share of the
produce. In this case the measure is the Hebrew bath, which has been variously
estimated, the data being uncertain and conflicting, at from one to three gallons
to the higher number stated in the marginal note. The steward by thus tempting
the debtors with an immediate gain, and making them sharers in his frauds, took
the readiest and most direct means of securing at once their favour and their
silence. That which answered to this in the first application of the parable was
the conduct of the Pharisees, just in proportion as they lost the moral force
which they had once exercised, in accommodating their casuistry to the
selfishness of their followers. Thus by their Corban teaching (see Note on
Matthew 15:5) they released men from the obligation of supporting parents, and
made perjury easy by their artificial distinctions as to oaths (Matthew 5:33;
Matthew 23:16-22), gave a wide license to lust by their doctrine of divorce
(Matthew 5:31; Matthew 19:3), and substituted the paying tithes of mint, and
anise, and cummin for the weightier matters of the Law (Matthew 23:23). Like
phenomena have been seen in analogous circumstances in the history of the
Christian Church. When Leo X. sent forth his preachers of indulgences with
their short and easy methods of salvation; when Jesuit confessors were to be
found in every court of Europe, doing nothing to preserve their votaries from a
fathomless licentiousness; when Protestant theologians tuned their voice
according to the time, and pandered to the passions of a Henry VIII. or a
Landgrave of Hesse; when the preachers of justification by faith turned the
grace of God into lasciviousness, or made it compatible with a life of money-
making worldliness; when men lower the standard of duty to gain support and
popularity—there the act of the steward in bidding the debtor write fifty
measures, when he owed a hundred, finds its counterpart.
7 “Then he asked the second, ‘And how much
39

do you owe?’
“‘A thousand bushels[b] of wheat,’ he replied.
“He told him, ‘Take your bill and make it eight
hundred.’
BARNES, "Measures of wheat -The measure here mentioned - the “kor,” or
homer - contained, according to the tables of Dr. Arbuthnot, about 32 pecks, or 8
bushels; or, according to the marginal note, about 14 bushels and a “pottle.” A
“pottle” is 4 pints. The Hebrew “kor,”
רכ kor, or “homer,” רמח chomer, was equal to
10 baths or 70 gallons, and the actual amount of the measure, according to this, was
not far from 8 gallons. Robinson, Lexicon), however, supposes that the bath was 11
12 gallons, and the kor or homer 14 to 45 bushels. The amount is not material to the
proper understanding of the parable.
Fourscore -Eighty.
CLARKE, "A hundred measures of wheat -
:edJ wne z 7r, a hundred cors.
Κορος, from the Hebrew רכ cor, was the largest measure of capacity among the
Hebrews, whether for solids or liquids. As the bath was equal to the ephah, so the cor
was equal to the homer. It contained about seventy-five gallons and five pints
English. For the same reason for which I preserve the names of the ancient coins, I
preserve the names of the ancient measures. What idea can a mere English reader
have of the word measure in this and the preceding verse, when the original words
are not only totally different, but the quantity is as seven to seventy-five? The original
terms should be immediately inserted in the text, and the contents inserted in the
margin. The present marginal reading is incorrect. I follow Bishop Cumberland’s
weights and measures. See on Luk_15:8(note).
In the preceding relation, I have no doubt our Lord alluded to a custom frequent in
the Asiatic countries: a custom which still prevails, as the following account, taken
from Capt. Hadley’s Hindostan Dialogues, sufficiently proves. A person thus
addresses the captain: “Your Sirkar’s deputy, whilst his master was gone to Calcutta,
established a court of justice.
“Having searched for a good many debtors and their creditors, he learned the
accounts of their bonds.
“He then made an agreement with them to get the bonds out of the bondsmen’s
hands for half the debt, if they would give him one fourth.
“Thus, any debtor for a hundred rupees, having given fifty to the creditor, and
twenty-five to this knave, got his bond for seventy-five rupees.
“Having seized and flogged 125 bondholders, he has in this manner determined
their loans, and he has done this business in your name.” Hadley’s Gram. Dialogues,
40

p. 79. 5th edit. 1801.
GILL, "Then said he to another, and how much owest thou ?.... To my Lord,
as before:
and he said, an hundred measures of wheat, or "cors of wheat"; the same with
"homers", Eze_45:14the same quantity as in Ezr_7:22where, as here, they are called
an hundred measures of wheat; and were, as Jarchi on the place observes, תוחנמל, "for
the meal, or flour offerings": according to the above writer (n), this measure held five
bushels, and five gallons; so that the whole was five hundred, sixty bushels, and a
half: some make the measure to hold eight bushels and a half; and others, fourteen
bushels and a pottle, which greatly increases the quantity.
And he said unto him, take thy bill and write fourscore. The Persic version
reads "seventy". Inasmuch now as oil and wheat were things expended in the
observance of the ceremonial law, and these men's debts lay in them, it may have
regard to the deficiency of the Jews in those things: wherefore by "the bill" may be
meant the law; and which is sometimes called by the same name as here, kzdood, the
"writing", or "letter", 2Co_3:6and is so called, not merely because it was written in
letters; but because it is a mere letter, showing only what is to be done and avoided,
without giving strength to perform, or pointing where it is to be had; and it is so, as
obeyed by an unregenerate man; and as abstracted from the spirituality of it; and as
weak, and without efficacy, to quicken, justify, or sanctify: and whereas the steward,
the Scribes and Pharisees, ordered the debtors to write a lesser sum; this may regard
the lessening, and even laying aside of many things in the law, after the destruction of
the temple; as particularly the daily sacrifice, and other things; see Dan_9:27and the
doctrine of the Pharisees was always a curtailing of the law, and making less of it than
it was; as appears from the glosses they put upon it, refuted by our Lord in Mat_5:1.
They compounded the matter with the people, as some men do now, and taught
them, that an imperfect righteousness would do in the room of a perfect one: a
doctrine very pleasing to men, and which never fails of gaining an access into the
hearts and houses of carnal men; though very injurious to God, and to his divine
perfections, particularly his justice and holiness; as the methods this steward took
were unjust to his Lord, though very agreeable to his debtors, and were well
calculated to answer the end he proposed, an after provision for himself. I am much
indebted to a learned writer (o), whose name is in the margin, for several thoughts
and hints in the explanation of this parable; and also of that of the rich man and
Lazarus, in the latter part of this chapter.
HENRY, "He took another, who owed his lord a hundred measures of wheat,and
from his bill he cut off a fifth part, and bade him write fourscore(
Luk_16:7);
probably he did the like by others, abating more or less according as he expected
kindness from them. See here what uncertain things our worldly possessions are;
they are most so to those who have most of them, who devolve upon others all the
care concerning them, and so put it into their power to cheat them,because they will
not trouble themselves to see with their own eyes. See also what treachery is to be
found even among those in whom trust is reposed. How hard is it to find one that
confidence can be reposed in! Let God be true, but every man a liar.Though this
steward is turned out for dealing dishonestly, yet still he does so. So rare is it for men
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to mend of a fault, though they smart for it.
PETT, "The next debtor admits to owing a hundred kors of wheat, another large
quantity, so the estate manager takes the same tack and on this occasion only
offers a twenty per cent discount. The margins on oil were probably a lot larger
than the margins on wheat, or it may be that in this case there had not been such
large penalties. The debtor is equally pleased at the idea and also pays up
immediately.
So now the steward is able to present his accounts demonstrating that all
payments are up to date, and is able at the same time to give his lord a
substantial amount of cash or goods which he had not been expecting. It gives
him every impression of efficiency, and everyone is pleased. The lord because he
has received payment, the debtors because they have had big discounts, and the
estate manager because he knows that he has impressed everyone by his
efficiency and that he has made friends in the right places.
8 “The master commended the dishonest
manager because he had acted shrewdly. For
the people of this world are more shrewd in
dealing with their own kind than are the people
of the light.
BARNES, "The lord commended -Praised, or expressed admiration at his
wisdom. These are not the words of Jesus, as commending him, but a part of the
narrative or parable. His “master” commended him - saw that he was wise and
considerate, though he was dishonest.
The unjust steward -It is not said that his master commended him because he
was “unjust,” but because he was “wise.” This is the only thing in his conduct of
which there is any approbation expressed, and this approbation was expressed by
“his master.” This passage cannot be brought, therefore, to prove that Jesus meant to
commend his dishonesty. It was a commendation of his “shrewdness or
forethought;” but the master could no more “approve” of his conduct as a moral act
than he could the first act of cheating him.
The children of this world -Those who are “devoted” to this world; who live
for this world only; who are careful only to obtain property, and to provide for their
temporal necessities. It does not mean that they are especially wicked and profligate,
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but only that they are “worldly,” and anxious about earthly things. See Mat_13:22;
2Ti_4:10.
Are wiser -More prudent, cunning, and anxious about their particular business.
They show more skill, study more plans, contrive more ways to provide for
themselves, than the children of light do to promote the interests of religion.
In their generation -Some have thought that this means “in their manner of
living, or in managing their affairs.” The word “generation” sometimes denotes the
manner of life, Gen_6:9; Gen_37:2. Others suppose that it means “toward or among
the people of their own age.” They are more prudent and wise than Christians in
regard to the people of their own time; they turn their connection with them to good
account, and make it subserve their worldly interests, while Christians fail much
more to use the world in such a manner as to subserve their spiritual interests.
Children of light -Those who have been enlightened from above - who are
Christians. This may be considered as the application of the parable. It does not
mean that it is more wise to be a worldly man than to be a child of light, but that
those who “are” worldly show much prudence in providing for themselves; seize
occasions for making good bargains; are active and industrious; try to turn
everything to the best account, and thus exert themselves to the utmost to advance
their interests; while Christians often suffer opportunities of doing good to pass
unimproved; are less steady, firm, and anxious about eternal things, and thus show
less wisdom. Alas! this is too true; and we cannot but reflect here how different the
world would be if all Christians were as anxious, and diligent, and prudent in
religious matters as others are in worldly things.
CLARKE, "The lord commended -Viz. the master of this unjust steward. He
spoke highly of the address and cunning of his iniquitous servant. He had, on his own
principles, made a very prudent provision for his support; but his master no more
approved of his conduct in this, than he did in his wasting his substance before.
From the ambiguous and improper manner in which this is expressed in the common
English translation, it has been supposed that our blessed Lord commended the
conduct of this wicked man: but the word
κυριος, there translated lord, simply means
the master of the unjust steward.
The children of this world -Such as mind worldly things only, without
regarding God or their souls. A phrase by which the Jews always designate the
Gentiles.
Children of light -Such as are illuminated by the Spirit of God, and regard
worldly things only as far as they may subserve the great purposes of their salvation,
and become the instruments of good to others. But ordinarily the former evidence
more carefulness and prudence, in providing for the support and comfort of this life,
than the latter do in providing for another world.
GILL, "And the Lord commended the unjust steward ,.... Not the Lord Jesus
Christ, who delivered this parable, as the Syriac version seems to suggest, rendering
it, "our Lord"; but the Lord of the steward, or "God", as the Ethiopic version reads:
not that he commended him for the fact he did, or the injustice of it for this is
contrary to his nature and perfections; but for his craft and cunning in providing
himself a maintenance for time to come: for he is on that account branded as an
"unjust steward", as he was, in wasting his Lord's goods; putting false glosses on the
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Scriptures; doing damage both to the souls and worldly estates of men: and in
neglecting and despising lawful and honest ways of living, by digging or begging,
asking favours at the hand of God, and doing good works; and in falsifying accounts;
breaking the least of the commandments, and teaching men so to do; and in
corrupting others, making proselytes twofold more the children of hell than himself;
and in being liberal with another's property, to wrong objects, and for a wrong end. It
was not therefore because he had done justly to his Lord, or right to others, that he is
commended; but
became he had done wiselyfor himself: the wit, and not the goodness of the man
is commended; which, in the language and sense of the Jews, may be thus expressed
(p):
"because a man, sb8mLnx1s6nx_sm, "does good" for himself with "mammon" which is not
his own.''
For the children of this world are in their generation wiser than the
children of light: by "the children of this world" may be meant the Israelites, who
belonged to the Jewish nation and church, called the "world", and "this world", 1Co_
10:11especially the princes of it, the ecclesiastical doctors and rulers: and who also
were the men of this present world; in general they were such who were, as they were
born into the world; in their sins, in the pollution, and under the guilt of them; were
carnal, in the flesh, or unregenerate, and in darkness and blindness: they were such
as were not only in the world, but of it; they belonged to it, having never been called
out of it; and were under the influence of the God of it; and were taken with the
things of it, its riches, honours, and pleasures; and had their portion in it, and were
of worldly spirits; all which agrees with the Scribes and Pharisees; see Psa_17:14and
Aben Ezra on it, who has the very phrase here used: HbLmpn(”-”H, a "man of the world",
is sometimes (q)distinguished from a scholar, or a wise man; but HbLmn”-1, "the
children of the world", as they frequently intend the inhabitants of the world (r), are
sometimes distinguished from ”cHpnHbLmnt1, "a son of the world to come" (s); and from
"the children of faith" (t), the same as "the children of light" here; by whom are
meant the children of the Gospel dispensation; or persons enlightened by the Spirit
and grace of God, to see the sinfulness of sin, and their wretched state my nature; the
insufficiency of their own righteousness to justify them before God; the way of life,
righteousness, and salvation by Christ; who see that the several parts of salvation,
and the whole, are of grace; have some light into the Scriptures of truth, and
doctrines of the Gospel; and some glimpse of heaven, and the unseen glories of
another world, though attended with much darkness in the present state: and who
shall enjoy the light of glory. Now, the men of the world, or carnal men, are, generally
speaking, wiser than these; not in things spiritual, but in things natural, in the affairs
of life, in worldly matters. The phrase seems to answer to תודלות, "generations" used
in Gen_6:9"these are the generations of Noah", &c. and "the generations of Jacob";
by which are meant, not the genealogies of them, but their affairs; what befell them
in life: as so the Jewish writers (u)explain the phrase by תורוקה, "the things which
happened" unto them in this world, in the course of their pilgrimage: or they are
wise, “hrnJ)wnk“w“dwnJ)wn“d7Jiw, "for their own generation": for the temporal good of
their posterity, than saints are for the spiritual good of theirs: or they are wiser for
the time that is to come in this life, than good men are concerning themselves for the
time to come in the other world: or they are wiser, and more prudent in disposing of
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their worldly substance for their own secular good, and that of their offspring, than
men of spiritual light and knowledge are, in disposing of their worldly substance for
the glory of God, the interest of Christ, the honour of religion, their own spiritual
good, and that of their posterity.
HENRY, "The approbation of this: The lord commended the unjust steward,
because he had done wisely,
Luk_16:8. It may be meant of his lord,the lord of that
servant, who, though he could not but be angry at his knavery, yet was pleased with
his ingenuity and policy for himself; but, taking it so, the latter part of the verse must
be the words of our Lord,and therefore I think the whole is meant of him. Christ did,
as it were, say, “Now commend me to such a man as this, that knows how to do well
for himself, how to improve a present opportunity, and how to provide for a future
necessity.” He does not commend him because he had done falselyto his master, but
because he had done wiselyfor himself. Yet perhaps herein he did well for his master
too, and but justly with the tenants. He knew what hard bargainshe had set them,so
that they could not pay their rent,but, having been screwed up by his rigour, were
thrown behindhand,and they and their families were likely to go to ruin; in
consideration of this, he now, at going off, did as he ought to do both in justice and
charity, not only easing them of part of their arrears, but abating their rent for the
future. How much owest thou?may mean, “What rent dost thou sit upon? Come, I
will set thee an easier bargain, and yet no easier than what thou oughtest to have.” He
had been all for his lord,but now he begins to consider the tenants, that he might
have their favourwhen he had lost his lord's.The abating of their rent would be a
lasting kindness, and more likely to engage them than abating their arrears only.
Now this forecast of his, for a comfortable subsistence in this world, shames our
improvidence for another world: The children of this world,who choose and have
their portions in it, are wiser for their generation,act more considerately, and better
consult their worldly interest and advantage, than the children of light,who enjoy the
gospel, in their generation,that is, in the concerns of their souls and eternity. Note,
(1.) The wisdom of worldly people in the concerns of this world is to be imitatedby
us in the concerns of our souls: it is their principle to improve their opportunities, to
do that first which is most needful, in summer and harvest to lay up for winter, to
take a good bargain when it is offered them, to trust the faithfuland not the false.O
that we were thus wise in our spiritual affairs! (2.) The children of light are
commonly outdoneby the children of this world. Not that the children of this world
are truly wise;it is only in their generation.But in that they are wiser than the
children of light in theirs;for, though we are told that we must shortly be turned out
of our stewardship,yet we do not provide as we were to be here alwaysand as if
there were not another life after this,and are not so solicitous as this steward was to
provide for hereafter.Though as children of the light,that light to which life and
immortality are brought by the gospel, we cannot but see another worldbefore us,
yet we do not prepare for it, do not send our best effects and best affections thither,
as we should.
JAMISON, "the lord— evidently the steward’s lord, so called in
Luk_16:3, Luk_
16:5.
commended, etc.— not for his “injustice,” but “because he had done wisely,” or
prudently; with commendable foresightand skilful adaptation of means to end.
children of this world— so Luk_20:34; compare Psa_17:14(“their portion in
this life”); Phi_3:19(“mind earthly things”); Psa_4:6, Psa_4:7.
their generation— or “for their generation” - that is, for the purposes of the
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“world” they are “of.” The greater wisdom (or shrewdness) of the one, in adaptation
of means to ends,and in energetic, determined prosecution of them, is none of it for
Godand eternity- a region they were never in, an atmosphere they never breathed,
an undiscovered world, an unborn existence to them - but all for the purposes of
their own groveling and fleeting generation.
children of light— (so Joh_12:36; Eph_5:8; 1Th_5:5). Yet this is only “as night-
birds see better in the dark than those of the day owls than eagles” [Cajetan and
Trench]. But we may learn lessons from them, as our Lord now shows, and “be wise
as serpents.”
CALVIN, "8.And the master commended the unjust steward Here it is obvious
that if we were to attempt to find a meaning for every minute circumstance, we
would act absurdly. To make donations out of what belongs to another man, is
an action which is very far from deserving applause; and who would patiently
endure that an unprincipled villain should rob him of his property, and give it
away according to his own fancy? It were indeed the grossest stupidity, if that
man who beheld a portion of his substance taken away, should commend the
person who stole the remainder of it and bestowed it on others. But Christ only
meant what he adds a little afterwards, that ungodly and worldly men are more
industrious and skillful in conducting the affairs of this fading life, than the
children of God are anxious to obtain the heavenly and eternal life, or careful to
make it the subject of their study and meditation.
By this comparison he charges us with highly criminal indifference, in not
providing for the future, with at least as much earnestness as ungodly men
display by attending to their own interests in this world. How disgraceful is it
that the children of light, whom God enlightens by his Spirit and word, should
slumber and neglect the hope of eternal blessedness held out to them, while
worldly men are so eagerly bent on their own accommodations, and so provident
and sagacious! Hence we infer, that our Lord does not intend to compare the
wisdom of the Spirit to the wisdom of the flesh, (which could not have been done
without pouring contempt on God himself,) but only to arouse believers to
consider more attentively what belongs to the future life, and not to shut their
eyes against the light of the Gospel, when they perceive that even the blind,
amidst their darkness, see more clearly. And, indeed, the children of light ought
to be more powerfully excited, when they behold the children of this world
making provision against a distant period, for a life which is fading, and which
passes in a moment.
PETT, "It is impossible to be certain whether ‘the lord’ refers to his master (as it
does in Luke 16:3), or to Jesus (see Luke 18:6 for support for it meaning Jesus,
and Luke 14:23 ff. for support for it being the lord in the parable). The fact that
in Luke 16:3; Luke 16:5 ‘the lord of me’ means his master must be seen as
confirming the probability that ‘the lord’ means the same here. It does, however
make little difference, for certainly the second part must be referred to Jesus,
and the point is simply that the steward’s action, involved as he is in the murky
world of business, has demonstrated his efficiency and has thus shown how men
of the world are wiser in business matters than the people of God.
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‘The unrighteous steward.’ The estate manager has probably done nothing that
could land him up in court. What he has done is make large margins, charge
high penalties for late payment, and then make reductions to suit his own
purposes. His lord may well still be looking at fat profits (even if not as fat as
they might have been), and is certainly looking at a good deal more in terms of
real cash than he was expecting. He may well not have seen him as unrighteous
(that is Jesus’ description). He may rather have been impressed by his manager’s
explanation of how he had got the debtors to pay up. (The estate manager was no
doubt as slick in his explanations as in his dealings, as such people usually are).
‘Unrighteous’ is Jesus’ term for him because of his harsh and unscrupulous
business methods, methods probably very familiar to some in the crowds who
had suffered under them. From the world’s point of view they were not
necessarily dishonest. He overcharged (although had in fact charge the right to
charge what he liked, as long as it was compatible with market prices generally,
or even more if he had cornered the market), added on large penalties, and gave
large discounts, the last not in order to benefit the business but for his own
benefit. But what cannot be disputed is his shrewdness and ability, and probably
the large profits obtained for his master. From the world’s point of view he was
the picture of success. Thus Jesus commends his application of business
astuteness to the task in hand, but not his morals. Indeed ‘unrighteous’ is
deliberately put in for the very purpose of deprecating his morals.
By it Jesus is also quite probably saying that such slick business methods are not
really compatible with being a Christian even though they are not dishonest and
have achieved their purpose. Christians should neither overcharge, nor charge
heavy penalties (in the case of Jews it was contrary to the law against usury),
even if such tactics are seen by other businessmen as legitimate, nor should they
offer discounts which were mainly to obtain favours for themselves rather than
for the estate’s advantage. But He is also saying that it does demonstrate how
shrewd non-Christian businessmen can be, and that Christians should strive to
be equally as shrewd in dealing with heavenly affairs, while of course avoiding
the sharp practises.
‘The sons of this world (age).’ ‘Sons of’ is normal Jewish phraseology for
depicting people of a particular class (compare Luke 10:6), and ‘sons of the age
to come’ and ‘sons of the age’ are both found in Jewish literature. While ‘sons of
this age’ is not found, it is the comparative equivalent of ‘sons of the age to come’
in terms of this age. It is thus typically Jewish, and very much emphasises the
worldly nature of those so described. The point is that they are totally taken up
with this age and have no thought for the future. ‘The sons of light’ is a phrase
found at Qumran, where it indicates initiated believers. Compare John 12:36
where ‘sons of light’ (without the article) are those who have believed in the One
Who is the Light. Compare also Paul’s ‘children of light’ (Ephesians 5:8) and
‘sons of light’ (1 Thessalonians 5:5).
‘For their own generation.’ This compares the sons of this world with the present
generation of worldly people to which they belong.
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BENSON, "Luke 16:8-9. And the lord — Rather, his lord, or master, for it is
Jesus, and not the evangelist, who speaks this, as is plain from both the structure
of the parable itself, and from the application which Jesus makes of it in the next
verse; commended the unjust steward, because he had acted wisely — Or,
prudently for himself, as עשליםשסצ here signifies. Properly, indeed, his master
commended neither the actor nor the action; but solely the provident care about
his future interest which the action displayed; a care worthy the imitation of
those who have in view a nobler futurity, eternal life. And the commendation is
here mentioned by our Lord, merely in order that he might recommend that
precaution to our imitation. For, though the dishonesty of such a servant was
detestable, yet his foresight, care, and contrivance about the interests of this life,
deserve to be imitated by us, with regard to the more important concerns of
another. For the children of this world — Those who seek no other portion than
the things of this world; are wiser than the children of light — Not absolutely,
for they are, one and all, egregious fools, and must be accounted such by all who
believe there is a life to come, a life of unspeakable and eternal happiness or
misery; but they are more consistent with themselves; they are truer to their
principles; they more steadily pursue their end; they are wiser in their
generation: that is, in their own way, and for this present life, than the children
of God are, with respect to the life that is future and eternal. The latter, though
enlightened by God to see where their true happiness lies, seldom appear so
thoughtful and active in the great concerns of religion, as worldly men are in
pursuit of the momentary and precarious possessions of this world. Make
yourselves friends of the mammon of unrighteousness — Be good stewards even
of the lowest talents wherewith God hath intrusted you, and particularly of your
property. Make yourselves friends of this, by doing all possible good with it,
particularly to the children of God. Mammon means riches, or money, which is
here termed mammon of unrighteousness, or of deceit, or unfaithfulness, as
עביךיהב may be rendered, because of the manner in which it is either used or
employed; or on account of its being so apt to fail the expectation of the owners;
in which view it is opposed to true riches: Luke 16:11. The phrase is plainly a
Hebraism, as עביךיהב עחפ עןלןםןךין, steward of unrighteousness, or unfaithfulness,
Luke 16:8; and, עביךיהב עחפ עחפיסך, judge of unrighteousness, Luke 18:6, which
two last expressions our translators have, with perfect fidelity, changed into the
unjust steward, and the unjust judge: if they had taken the same liberty in many
other places: they would have made the Scriptures plainer than they now appear
to be to an English reader. It is justly observed by Dr. Doddridge here, that
“nothing can be more contrary to the whole genius of the Christian religion, than
to imagine that our Lord would exhort men to lay out their ill-gotten goods in
works of charity, when justice so evidently required they should make restitution
to the utmost of their abilities.” That when ye fail — When your flesh and heart
fail; when this earthly tabernacle is dissolved, those of them who are gone before,
may receive, may welcome you into everlasting habitations — And you may for
ever enjoy the reward of your pious charity and love, in the friendship of all
those truly worthy persons who have been relieved by it. Or, this expression,
they may receive you, may be a mere Hebraism for, ye shall be received, namely,
by God, if you make a right use of his gifts. Here, as it were, our Lord, with great
propriety, suggests the thoughts of death as an antidote against covetousness, an
unreasonable passion, to which, however, many on the very borders of the grave
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are wretchedly enslaved. Upon the whole, the true scope of this parable is, to
teach those who have their views extended to eternity, to be as active and
prudent in their schemes for the life to come as the children of this world are for
the present; and particularly to do all the good to others in their power; a duty
highly incumbent on those especially whose business it is to reclaim sinners, not
only because sinners are in themselves fit objects of charity, as well as saints, but
because charitable offices done to them, may have a happy tendency to promote
their conversion. “That this was the lesson which Jesus designed particularly to
inculcate by this parable, is evident from the application of it; and his advice
therein is worthy of the most serious attention; the best use we can make of our
riches being undoubtedly to employ them in promoting the salvation of others.
For if we use our abilities and interest in bringing sinners to God, if we spend
our money in this excellent service, we shall conciliate the good-will of all
heavenly beings, who greatly rejoice at the conversion of sinners, as was
represented in the preceding parables; so that, with open arms, they will receive
us into the mansions of felicity. And therefore, while self-seekers shall have their
possessions, and honours, and estates torn from them, with the utmost
reluctancy, at death, they who have devoted themselves, and all that they had, to
the service of God, shall find their consumed estates to be greatly increased, and
their neglected honours abundantly repaired, in the love and friendship of the
inhabitants of heaven, and in the happiness of the world to come, and shall
rejoice in having disposed of their wealth to such an advantage.” — Macknight.
NISBET, "THE WORLD AND THE CHURCH
‘The children of this world are in their generation wiser than the children of
light.’
Luke 16:8
There are several respects in which the world shames the Church, and in which
‘the children of this world’ prove themselves wiser than ‘the children of light.’
I. There is the clearness of vision with which the worldly man perceives the
object of his pursuit.
II. There is the unremitting effort with which, in relation to the attainment of
this world’s good, men pursue their object.
III. Think how careful men of the world are to use all their resources for the
attainment of their end.
IV. Think how determinedly the children of this world refuse to be deterred
from prosecuting their schemes by the temporary failure of their efforts.
V. Is it not true that even the children of light themselves prosecute their worldly
affairs in far more vigorous fashion than their religious duties?
Verse 9
MAKE FRIENDS
‘And I say unto you, Make to yourselves friends of the mammon of
unrighteousness; that, when ye fail, they may receive you into everlasting
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habitations.’
Luke 16:9
Our Lord wishes us to understand that His religion and service call for just as
much zeal, prudence, and tact as the pursuit of earthly gain, for the Christian life
must be just as wisely regulated as the worldly, and, as far as forethought,
industry, and enthusiasm are concerned, the Church has many a lesson to learn
from the Exchange.
There are few spectacles more melancholy than to watch the tactless and
apathetic methods by which the average Christian seems to think it likely he can
lure to the ranks of righteousness and transform the forces which make for evil
into the forces which make for good. The question is one of pure policy. It is the
point upon which our Lord fastens for the main lesson He teaches in the parable;
‘Make to yourselves friends of the mammon of unrighteousness.’ It implies two
things.
I. We are to be stewards for Christ: that is the relationship in which we are to
stand. We must not, therefore, regard anything as apart from, or outside that
stewardship, and must treat nobody with a cold indifference as if they lay
beyond the range of our Christian influence.
II. Everywhere and out of everything we are to try to make friends—friends
first, of all, of ourselves, friends, secondly, of righteousness, and, finally, of God.
III. What is mammon?—Let me offer you a few practical examples of what is
meant by the obscure phrase our Lord here employs—obscure to us, but,
perhaps, clear to the Jews who heard it. The Syriac word ‘mammon’ seems to
have been used as the generic term for money, food, or anything else which is
made to minister to evil ends by men of evil minds. But the point to notice is that
nothing is evil in itself, but may be made streams of righteousness or wells of
unrighteousness. We may turn things at will into friends or foes. Our Lord
teaches a strictly scientific principle, the principle which the great Francis Bacon
introduced into the natural science of his day. Bacon taught that we ought to
conquer nature. How? By making her our friend. Let man, he says, only stop to
study and obey the laws of nature and she will show her gratitude by becoming
his aid and benefactress. And now this natural principle must be reflected in our
dealings with the world moral and spiritual, if, that is to say, we are to win the
world to the service of God. Take, for example, the dealings we have with money.
It is powerful for good or for evil; it may become the mammon of
unrighteousness, or it may become a friend and ally destined to purchase
entrance into everlasting habitations. It ceases to be mammon—when? Why,
when you cease to use it as such. And so we see the meaning of our Lord’s saying
which follows the parable: ‘Ye cannot serve God and mammon.’
Archdeacon H. E. J. Bevan.
ELLICOTT, "(8) And the lord commended . . .—The “lord” is, of course, the
rich man of the parable, the steward’s master. He too, in the outer framework of
the story, is one of the children of this world, and he admires the sharpness and
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quickness of the steward’s action. In the interpretation of the story, we trace
once more the grave, half-veiled indignation, more keenly incisive than if the veil
had been withdrawn, which so often appears in this phase of our Lord’s
teaching. If this world were all, there would be a wisdom worthy of praise when
a Church or its teachers adapted themselves to men’s passions or interests at the
expense of Truth. That which makes such action hateful is that by so doing the
children of light transform themselves into the children of this world.
The unjust steward.—Literally, the steward of unrighteousness, St. Luke using
the half-Hebrew idiom of a genitive of the characteristic attribute. (Comp. the
“mammon of unrighteousness” in Luke 16:9, and the “unjust judge” of Luke
18:6, where the same idiom is used.)
The children of this world are in their generation wiser . . .—Better, for their
generation, with a view, i.e., to their own advantages and interests, and those of
others like them.
Wiser than the children of light.—The word for “wise” is that used by our Lord
in “wise as serpents” (see Notes on Matthew 10:16). In “children of light”
(literally, sons of light), though usage has made the Hebrew idiom familiar, we
have another example of the genitive of characteristic attribute. We may note the
recurrence of the phrase (with the variation of the Greek word for “children”
instead of “sons”) in Ephesians 5:8 as another instance of the way in which the
phraseology of St. Paul was influenced by that of the words of the Lord Jesus
collected by his fellow-labourer. “Children of light” are those in whom light is
the prevailing element of their life, and they are necessarily also children of God;
for “God is light, and in Him is no darkness at all” (1 John 1:5).
It must be left to the thoughtful reader to judge how far this exposition of the
parable is coherent and satisfying in itself, and in harmony with the general
teaching of our Lord. Those who will may compare it, apart from the real or
imagined authority of this or that name, with the other interpretations which
find in it a lesson (1) to the publicans (like that of Luke 3:13) to exact no more
than that which is appointed them; or (2) to all Christians to be as lenient in
dealing with their “debtors” as the steward was with his master’s; or (3) a simple
example of quickness and prudence in things temporal, which Christians are to
reproduce, mutatis mutandis, in dealing with things eternal; or (4) which hold, as
the main point of the parable, that the steward’s master was ignorant of his
fraudulent collusion with the debtors; or (5) find in the call to give an account of
his stewardship nothing but the approach of death; or (6) teach that the master is
Mammon, and that the disciples were accused by the Pharisees of wasting his
goods when they became followers of Christ; or (7) that the steward stands for
the publicans as a class, and then for all Christians generally; or (8) for Judas
Iscariot; or (9) for Pontius Pilate; or (10) for our Lord Himself; or (11) for St.
Paul; or (12) for an example of the true penitent; or (13) for the devil. The wild
diversity of interpretations which this list partially represents, should make any
commentator more or less distrustful of what seems to him an adequate and
complete exposition; and it may well be, even after an exposition as full as the
conditions of the case seem to render possible, that there are side-lights in the
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parable which are yet unnoticed, and further applications which, as being
founded on real analogies, might be instructive and legitimate.
MACLAREN, "
THE FOLLIES OF THE WISE
The parable of which these words are the close is remarkable in that it proposes a
piece of deliberate roguery as, in some sort, a pattern for Christian people. The
steward’s conduct was neither more nor less than rascality, and yet, says Christ, ‘Do
like that!’ The explanation is to be found mainly in the consideration that what was
faithless sacrifice of his master’s interests, on the part of the steward, is, in regard to
the Christian man’s use of earthly gifts, the right employment of the possessions
which have been entrusted to him. But there is another vindication of the singular
selection of such conduct as an example, in the consideration that what is praised is
not the dishonesty, but the foresight, realisation of the facts of the case, promptitude,
wisdom of various kinds exhibited by the steward. And so says our Lord-shutting out
the consideration of ends, and looking only for a moment at means,-the world can
teach the Church a great many lessons; and it would be well for the Church if its
members lived in the fashion in which the men of the world do. There is eulogium
here, a recognition of splendid qualities, prostituted to low purposes; a recognition of
wisdom in the adaptation of means to an end; and a limitation of the recognition,
because it is only in their generationthat ‘the children of this world are wiser than
the children of light.’
I. So we may look, first, at these two classes, which our Lord opposes
here to one another.
‘The children of this world’ would have, for their natural antithesis, the children of
another world. The ‘children of light’ would have, for their natural antithesis, ‘the
children of darkness.’ But our Lord so orders His words as to suggest a double
antithesis, one member of which has to be supplied in each case, and He would teach
us that whoever the children of this world may be, they are ‘children of darkness’;
and that the ‘children of light’ are so, just because they are the children of another
world than this. Thus He limits His praise, because it is the sons of darkness that, in
a certain sense, are wiser than the enlightened ones. And that is what makes the
wonder and the inconsistency to which our Lord is pointing. We can understand a
man being a consistent, thorough-paced fool all through. But men whose folly is so
dashed and streaked with wisdom, and others whose wisdom is so spotted and
blurred with folly, are the extraordinary paradoxes which experience of life presents
to us.
The children of this world are of darkness; the children of light are the children of
another world. Now I need not spend more than a sentence or two in further
explaining these two antitheses. I do not intend to vindicate them, or to vindicate our
Lord’s distinct classification of men into these two halves. What does He mean by the
children of this world? The old Hebrew idiom, the children of so-and-so, simply
suggests persons who are so fully possessed and saturated with a given quality, or
who belong so entirely to a given person, as that they are spoken of as if they stood to
it, or to him, in the relation of children to their parents. And a child of this world is a
man whose whole thoughts, aims, and objects of life are limited and conditioned by
this material present. But the word which is employed here, translated rightly
enough ‘world,’ is not the same as that which is often used, especially in John’s
writings, for the same idea. Although it conveys a similar idea, still it is different. The
characteristic quality of the visible and material world which is set forth by the
expression here employed is its transiency. ‘The children of this epoch’ rather than ‘of
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this world’ is the meaning of the phrase. And it suggests, not so much the inadequacy
of the material to satisfy the spiritual, as the absurdity of a man fixing his hopes and
limiting his aims and life-purpose within the bounds of what is destined to fade and
perish. Fleeting wealth, fleeting honours, mortal loves, wisdom, and studies that pass
away with the passing away of the material; these, however elevating some of them
may be, however sweet some of them may be, however needful all of them are in their
places, are not the things to which a man can safely lash his being, or entrust his
happiness, or wisely devote his life. And therefore the men who, ignoring the fact that
they live and the world passes, make themselves its slaves, and itself their object, are
convicted by the very fact of the disproportion between the duration of themselves
and of that which is their aim, of being children of the darkness.
Then we come to the other antithesis. The children of light are so in the measure in
which their lives are not dependent exclusively upon, nor directed solely towards, the
present order and condition of things. If there be a this,then there is a that. If there
be an age which is qualified as being present, then that implies that there is an age or
epoch which is yet to come. And that coming ‘age’ should regulate the whole of our
relations to that age which at present is. For life is continuous, and the coming epoch
is the outcome of the present. As truly as ‘the child is father of the man,’ so truly is
Eternity the offspring of Time, and that which we are to-day determines that which
we shall be through the ages. He that recognises the relations of the present and the
future, who sees the small, limited things of the moment running out into the dim
eternity beyond, and the track unbroken across the gulfs of death and the broad
expanse of countless years, and who therefore orders the little things here so as to
secure the great things yonder, he, and only he, who has made time the ‘lackey to
eternity,’ and in his pursuit of the things seen and temporal, regards them always in
the light of things unseen and eternal, is a child of light.
II. The second consideration suggested here is the limited and relative
wisdom of the fools.
The children of this world, who are the children of darkness, and who at bottom are
thoroughly unwise, considered relatively, ‘are wiser than the children of light.’ The
steward is the example. ‘A rogue is always’-as one of our thinkers puts it-’a
roundabout fool.’ He would have been a much wiser man if he had been an honester
one; and, instead of tampering with his lord’s goods, had faithfully administered
them.
But, shutting out the consideration of the moral quality of his action, look how much
there was in it that was wise, prudent, and worthy of praise. There were courage,
fertility of resource, a clear insight into what was the right thing to do. There was a
wise adaptation of means to an end. There was promptitude in carrying out the wise
means that suggested themselves to him. The design was bad. Granted. We are not
talking about goodness, but about cleverness. So, very significantly, in the parable
the person cheated cannot help saying that the cheat was a clever one. The ‘lord,’
although he had suffered by it, ‘commended the unjust steward, because he had done
wisely.’
Did you never know in Manchester some piece of sharp practice, about which people
said, ‘Ah, well, he is a clever fellow,’ and all but condoned the immorality for the sake
of the smartness? The lord and the steward belong to the same level of character; and
vulpine sagacity, astuteness, and qualities which ensure success in material things
seem to both of them to be of the highest value. ‘The children of this world, in their
generation’-but only in it-are wiser than the children of light.’
Now I draw a very simple, practical lesson, and it is just this, that if Christian men, in
their Christian lives, would practise the virtues that the world practises, in pursuit of
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its shabby aims and ends, their whole Christian character would be revolutionised.
Why, a boy will spend more pains in learning to whistle than half of you do in trying
to cultivate your Christian character. The secret of success religiously is precisely the
same as the secret of success in ordinary things. Look at the splendid qualities that go
to the making of a successful housebreaker. Audacity, resource, secrecy,
promptitude, persistence, skill of hand, and a hundred others, are put into play
before a man can break into your back kitchen and steal your goods. Look at the
qualities that go to the making of a successful amuser of people. Men will spend
endless time and pains, and devote concentration, persistence, self-denial, diligence,
to learning how to play upon some instrument, how to swing upon a trapeze, how to
twist themselves into abnormal contortions. Jugglers and fiddlers, and circus-riders
and dancers, and people of that sort spend far more time upon efforts to perfect
themselves in their profession, than ninety-nine out of every hundred professing
Christians do to make themselves true followers of Jesus Christ. They know that
nothing is to be got without working for it, and there is nothing to be got in the
Christian life without working for it any more than in any other.
Shut out the end for a moment, and look at the means. From the ranks of criminals,
of amusers, and of the purely worldly men of business that we come in contact with
every day, we may get lessons that ought to bring a blush to all our cheeks, when we
think to ourselves how a wealth of intellectual and moral qualities and virtues, such
as we do not bring to bear on our Christian lives, are by these men employed in
regard of their infinitely smaller pursuits.
Oh, brethren! we ought to be our own rebukes, for it is not only other people who
show forth in other fields of life the virtues that would make so much better
Christians of us, if we used them in ours, but that we ourselves carry within ourselves
the condemning contrast. Look at your daily life! Do you give anything like the effort
to grow in the knowledge of your Lord and Saviour, Jesus Christ, that you do to make
or maintain your position in the world? When you are working side by side with the
children of this world for the same objects, you keep step with them, and are known
to be diligent in business as they are. When you pass into the church, what do you do
there? Are we not ice in one half of our lives, and fire in the other? We may well lay to
heart these solemn words of our Lord, and take shame when we think that not only
do the unwise, who choose the world as their portion, put us to shame in their self-
denial, their earnestness, their absorption, their clear insight into facts, their
swiftness in availing themselves of every opportunity, their persistence and their
perseverance, but that we rebuke ourselves because of the difference between the
earnestness with which we follow the things that are of this world, and the languor of
our pursuit after the things that are unseen and eternal.
Of course the reasons for the contrast are easy enough to apprehend, and I do not
need to spend time upon them. The objects that so have power to stimulate and to
lash men into energy, continuously through their lives, lie at hand, and a candle near
will dim the sunshine beyond. These objects appeal to sense, and such make a deeper
impression than things that are shown to the mind, as every picture-book may prove
to us. And we, in regard to the aims of our Christian life, have to make a continual
effort to bring and keep them before us, or they are crowded out by the intrusive
vulgarities and dazzling brilliances of the present. And so it comes to pass that the
men who hunt after trifles that are to perish set examples to the men who say that
they are pursuing eternal realities. ‘Go to the ant, thou sluggard, consider her ways
and be wise.’ Go to the men of the world, thou Christian, and do not let it be said that
the devil’s scholars are more studious and earnest than Christ’s disciples.
III. Lastly, note the conclusive folly of the partially wise.
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‘In their generation,’ says Christ; and that is all that can be said, The circle runs
round its 360 degrees, and these people take a segment of it, say forty-five degrees,
and all the rest is as non-existent. If I am to call a man a wise man out and out, there
are two things that I shall have to be satisfied about concerning him. The one is, what
is he aiming at? and the other, how does he aim at it? In regard to the means, the
men of the world bear the bell, and carry away the supremacy. Let in the thought of
the end, and things change. Two questions reduce all the world’s wisdom to stark,
staring insanity. The first question is, ‘What are you doing it for?’ And the second
question is, ‘And suppose you get it, what then?’ Nothing that cannot pass the barrier
of these two questions satisfactorily is other than madness, if taken to be the aim of a
man’s life. You have to look at the end, and the whole circumference of the circle of
the human being, before you serve out the epithets of ‘wise’ and ‘foolish.’
I need not dwell on the manifest folly of men who give their lives to aims and ends of
which I have already said that they are disproportioned to the capacity of the
pursuer. Look at yourselves, brothers; these hearts of yours that need an infinite love
for their satisfaction, these active spirits of yours that can never be at rest in creatural
perfection; these troubled consciences of yours that stir and moan inarticulately over
unperceived wounds until they are healed by Christ. How can any man with a heart
and a will, and a progressive spirit and intellect, find what he needs in anything
beneath the stars? ‘Whose image and superscription hath it? They say unto Him,
Caesar’s’; we say ‘God’s.’ ‘Render unto God the things that are God’s.’ The man who
makes anything but God his end and aim is relatively wise and absolutely foolish.
Let me remind you too, that the same sentence of folly passes, if we consider the
disproportion between the duration of the objects and of him who makes them his
aim. You live, and if you are a wise man, your treasures will be of the kind that last as
long as you. ‘They call their lands after their own name; they think that their houses
shall continue for ever. They go down into the dust. Their glory shall not descend
after them,’ and, therefore, ‘this, their way, is their folly.’
Brethren, all that I would say may be gathered into two words. Let there be a
proportion between your aims and your capacity. That signifies, let God be your end.
And let there be a correspondence between your end and your means. That signifies,
‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all
thy strength, and with all thy mind.’ Or else, when everything comes to be squared up
and settled, the epitaph on your gravestone will deservedly be; ‘Thou fool !’
9 I tell you, use worldly wealth to gain friends
for yourselves, so that when it is gone, you will
be welcomed into eternal dwellings.
BARNES, "I say unto you -I, Jesus, say to you, my disciples.
Make to yourselves friends -Some have understood the word “friends,” here,
as referring to the poor; others, to holy angels; and others, to God. Perhaps, however,
the word should not be considered as referring to any particular “persons,” but is
used in accordance with the preceding parable; for in the application our Saviour
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uses the “language” appropriated to the conduct of the steward to express the
“general” truth that we are to make a proper use of riches. The steward had so
managed his pecuniary affairs as to secure future comfort for himself, or so as to find
friends that would take care of him “beyond” the time when he was put out of the
office. That is, he would not be destitute, or cast off, or without comfort, when he was
removed from his office. So, says our Saviour to the publicans and those who had
property, so use your property as “to secure” happiness and comfort beyond the time
when you shall be removed from the present life. “Have reference,” in the use of your
money, to the future.
Do not use it so that it shall not avail you anything hereafter; but so employ it that,
as the steward found friends, comfort, and a home by “his” wisdom in the use of it, so
“you” may, after you are removed to another world, find friends, comfort, and a
home - that is, may be happy in heaven. Jesus, here, does not say that we should do it
“in the same way” that the steward did, for that was unjust; but only that we should
“secure the result.” This may be done by using our riches as we “should do;” that is,
by not suffering them to entangle us in cares and perplexities dangerous to the soul,
engrossing the time, and stealing away the affections; by employing them in works of
mercy and benevolence, aiding the poor, contributing to the advance of the gospel,
bestowing them where they will do good, and in such a manner that God will
“approve” the deed, and will bless us for it. Commonly riches are a “hindrance” to
piety. To many they are snares; and, instead of positively “benefiting” the possessor,
they are an injury, as they engross the time and the affections, and do not contribute
at all to the eternal welfare of the soul. Everything may, by a proper use, be made to
contribute to our welfare in heaven. Health, wealth, talents, and influence may be so
employed; and this is what our Saviour doubtless means here.
Of the mammon -“By means” of the mammon.
Mammon -A Syriac word meaning riches. It is used, also, as an idol the god of
riches.
Of unrighteousness -These words are an Hebrew expression for “unrighteous
mammon,” the noun being used for an adjective, as is common in the New
Testament. The word “unrighteous,” here, stands opposed to “the true riches” in
Luk_16:11, and means “deceitful, false, not to be trusted.” It has this meaning often.
See 1Ti_6:17; Luk_12:33; Mat_6:19; Mat_19:21. It does not signify, therefore, that
they had acquired the property “unjustly,” but that property was “deceitful” and not
to be trusted. The wealth of the steward was deceitful; he could not rely on its
continuance; it was liable to be taken away at any moment. So the wealth of the world
is deceitful. We cannot “calculate” on its continuance. It may give us support or
comfort now, but it may be soon removed, or we taken from “it,” and we should,
therefore, so use it as to derive benefit from it hereafter.
When ye fail -When ye “are left,” or when ye “die.” The expression is derived
from the parable as referring to the “discharge” of the steward; but it refers to
“death,” as if God then “discharged” his people, or took them from their stewardship
and called them to account.
They may receive you -This is a form of expression denoting merely “that you
may be received.” The plural form is used because it was used in the corresponding
place in the parable, Luk_16:4. The direction is, so to use our worldly goods that “we
may be received” into heaven when we die. “God” will receive us there, and we are to
employ our property so that he will not cast us off for abusing it.
Everlasting habitations -Heaven, the eternal “home” of the righteous, where
all our wants will be supplied, and where there can be no more anxiety, and no more
removal from enjoyments, 2Co_5:1.
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CLARKE, "The mammon of unrighteousness - RdoiwdnJ)rndDhehdr-
literally, the mammon, or riches, of injustice. Riches promise Much, and perform
Nothing: they excite hope and confidence, and deceive both: in making a man
depend on them for happiness, they rob him of the salvation of God and of eternal
glory. For these reasons, they are represented as unjust and deceitful. See the note on
Mat_6:24, where this is more particularly explained. It is evident that this must be
the meaning of the words, because the false or deceitful riches, here, are put in
opposition to the true riches, Luk_16:11; i.e. those Divine graces and blessings which
promise all good, and give what they promise; never deceiving the expectation of any
man. To insinuate that, if a man have acquired riches by unjust means, he is to
sanctify them, and provide himself a passport to the kingdom of God, by giving them
to the poor, is a most horrid and blasphemous perversion of our Lord’s words. Ill
gotten gain must be restored to the proper owners: if they are dead, then to their
successors.
When ye fail -That is, when ye die. The Septuagint use the word εκλειπεινin this
very sense, Jer_42:17, Jer_42:22. See the note on Gen_25:8. So does Josephus, War,
chap. iv. 1, 9.
They may receive you -That is, say some, the angels. Others, the poor whom ye
have relieved will welcome you into glory. It does not appear that the poor are meant:
1. Because those who have relieved them may die a long time before them; and
therefore they could not be in heaven to receive them on their arrival.
2. Many poor persons may be relieved, who will live and die in their sins, and
consequently never enter into heaven themselves.
The expression seems to be a mere Hebraism: - they may receive you, for ye shall
be received; i.e. God shall admit you, if you make a faithful use of his gifts and graces.
He who does not make a faithful use of what he has received from his Maker has no
reason to hope for eternal felicity. See Mat_25:33; and, for similar Hebraisms,
consult in the original, Luk_6:38; Luk_12:20; Rev_12:6; Rev_16:15.
GILL, "And I say unto you,.... These are the words of Christ, as are also the latter
part of the preceding verse, accommodating and applying the parable to his disciples,
and for their instruction:
make to yourselves friends of the mammon of unright eousness: by
"mammon" are designed riches, wealth, and substance; See Gill on Mat_6:24and is
called "mammon of unrighteousness", because such wealth is often unrighteously
detained, and is not made use of to right and good purposes, by the owners of it; or
because, generally speaking, it is possessed by unrighteous men; and, for the most
part, used in an unrighteous manner, in luxury, pride and intemperance, and is the
root, instrument, and means of such unrighteousness: or it maybe rendered
"mammon of hurt", or "hurtful mammon"; as it often is to those who are over
anxious and desirous of it, or other disuse or misuse of it: or, as best of all, "mammon
of falsehood", or "deceitful mammon"; so in the Targum (w), frequent mention is
made of Al_pntsbb, "mammon of falsity"; and stands opposed to "true riches" in Luk_
16:10for worldly riches are very empty and fallacious; wherefore deceitfulness is
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ascribed to them; and they are called uncertain riches, which are not to be depended
upon. Mat_13:22unless it should be rather thought that it is so called, because
gotten in an unrighteous way; as it was by Zacchaeus, and might be by Matthew, one
of the disciples, Christ now speaks to, and the publicans and sinners, who were lately
become his followers, and whom he advises, as the highest piece of wisdom and
prudence, to dispose of in such a manner, as of it to "make" themselves "friends"; not
God, Father, Son, and Spirit. These indeed are friends to the saints, but they are not
made so by money; reconciliation and redemption are not procured this way; nor is
the favour of the judge to be got by such means; the only means of reconciliation, are
the blood and death of Christ; though indeed acts of beneficence, rightly performed,
are well pleasing to God: nor are the angels meant, who are very friendly to all good
men; nor rich men, to whom riches are not to be given, Pro_22:16but rather riches
themselves, which, if not rightly used, and so made friends of, will cry, and be a
witness against the owners of them, Jam_5:1though it may be the poor saints are
intended; who by their prayers are capable of doing either a great deal of hurt, or a
great deal of good; and it is the interest of rich men to make them their friends:
that when ye fail: of money; or "that fails", as the Ethiopic version reads; or rather,
when ye leave that, that is, when ye die; so in Jer_42:22"know certainly that ye shall
die"; the Septuagint renders it, εκλειψετε, "ye shall fall by the sword", &c.
they may receive you into everlasting habitations: the mansions of glory,
which are many, and of an eternal duration: this is to be understood of their being
received thither, not by the poor, to whom they have been benefactors; for though
these may now pray for their reception to glory when they die, and will hereafter
rejoice at their reception thither; yet they themselves will not be receivers of them, or
their introducers into the everlasting tents, or tabernacles: nor are the angels
intended, who carry the souls of the righteous into Abraham's bosom, and will gather
the elect together at the last day; for not they, but God and Christ, receive the saints
to glory: the words may be rendered impersonally, "you may be received"; in a way of
welldoing, though not for it; mention is made of the "everlasting tabernacles", in
"Their glory also will I take unto me, and give these the everlasting tabernacles,
which I had prepared for them.'' (2 Esdras 2:11)
and so the phrase may be rendered here, as opposed to the earthly and perishable
tabernacles of the body 2Co_5:1
HENRY, "II. The application of this parable, and the inferences drawn from it
(Luk_16:9): “I say unto you,you my disciples” (for to them this parable is directed,
Luk_16:1), “though you have but little in this world, consider how you may do good
with that little.” Observe,
1. What it is that our Lord Jesus here exhorts us to; to provide for our comfortable
reception to the happiness of another world, by making good use of our possessions
and enjoyments in this world: “Make to yourselves friends of the mammon of
unrighteousness,as the steward with his lord's goods made his lord's tenants his
friends.” It is the wisdom of the men of this world so to manage their money as that
they may have the benefit of it hereafter, and not for the present only; therefore they
put it out to interest, buy land with it, put it into this or the other fund. Now we
should learn of them to make use of our money so as that we may be the better for it
hereafter in another world, as they do in hopes to be the better for it hereafter in this
world; so cast it upon the watersas that we may find it again after many days,Ecc_
11:1. And in our case, though whatever we have are our Lord's goods,yet, as long as
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we dispose of them among our Lord's tenantsand for their advantage, it is so far
from being reckoned a wrong to our Lord, that it is a duty to him as well as policy for
ourselves. Note, (1.) The things of this world are the mammon of unrighteousness,or
the false mammon,not only because often got by fraud and unrighteousness, but
because those who trust to it for satisfaction and happiness will certainly be
deceived; for riches are perishing things, and will disappoint those that raise their
expectations from them. (2.) Though this mammon of unrighteousnessis not to be
trusted tofor a happiness, yet it may and must be made use ofin subserviency to our
pursuit of that which is our happiness. Though we cannot find true satisfaction in it,
yet we may make to ourselves friendswith it, not by way of purchase or merit,but
recommendation;so we may make God and Christ our friends, the good angels and
saints our friends, and the poor our friends; and it is a desirable thing to be
befriendedin the account and state to come. (3.) At death we must all fail,
GgIfyn
eklipēte
-when ye suffer an eclipse.Death eclipses us. A tradesman is said to fail
when he becomes a bankrupt.We must all thus fail shortly; death shuts up the shop,
seals up the hand. Our comforts and enjoyments on earth will all failus; flesh and
heart fail. (4.) It ought to be our great concern to make it sure to ourselves, that when
we failat death we may be received into everlasting habitationsin heaven. The
habitationsin heaven are everlasting,not made with hands,but eternal,
2Co_5:1.
Christ is gone before, to prepare a place for those that are his, and is there ready to
receive them;the bosom of Abraham is ready to receive them, and, when a guard of
angelscarries them thither, a choir of angelsis ready to receive them there. The poor
saints that are gone before to glory will receive those that in this world distributed to
their necessities. (5.) This is a good reason why we should use what we have in the
world for the honour of God and the good of our brethren, that thus we may with
them lay up in store a good bond,a good security, a good foundation for the time to
come,for an eternity to come. See 1Ti_6:17-19, which explains this here.
JAMISON, "Make ... friends of— Turn to your advantage; that is, as the
steward did, “by showing mercy to the poor” (Dan_4:27; compare Luk_12:33; Luk_
14:13, Luk_14:14).
mammon of unrighteousness — treacherous, precarious. (See on Mat_6:24).
ye fail— in respect of life.
they may receive you— not generally, “ye may be received” (as Luk_6:38, “shall
mengive”), but “those ye have relieved may rise up as witnesses for you” at the great
day. Then, like the steward, when turned out of one home shall ye secure another;
but better than he, a heavenly for an earthly, an everlasting for a temporary
habitation. Money is not here made the key to heaven, more than “the deeds done in
the body” in general, according to which, as a test of character - but not by the merit
of which - men are to be judged (2Co_5:10, and see Mat_25:34-40).
CALVIN, "9.Make to yourselves friends. As in the words which were last
considered Christ did not enjoin us to offer sacrifices to God out of the fruits of
extortion, so now he does not mean that we ought to search for defenders or
advocates, who will throw around us the shield of their protection; but teaches us
that by acts of charity we obtain favor with God, who has promised, that to the
merciful he will show himself merciful, (Psalms 18:25.) It is highly foolish and
absurd to infer from this passage, that the prayers or approbation of the dead
are of service to us: for, on that supposition, all that is bestowed on unworthy
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persons would be thrown away; but the depravity of men does not prevent the
Lord from placing on his records all that we have expended on the poor. The
Lord looks not to the persons, but to the work itself, so that our liberality,
though it may happen to be exercised towards ungrateful men, will be of avail to
us in the sight of God. But then he appears to intimate that eternal life depends
on our merits. I reply: it is sufficiently plain from the context that he speaks after
the manner of men. One who possesses extensive influence or wealth, if he
procure friends during his prosperity, has persons who will support him when he
is visited by adversity. In like manner, our kindness to the poor will be a
seasonable relief to us; for whatever any man may have generously bestowed on
his neighbors the Lord acknowledges as if it had been done to himself.
When you fail. By this word he expresses the time of death, and reminds us that
the time of our administration will be short, lest the confident expectation of a
longer continuance of life should make us take a firmer grasp. The greater part
are sunk in slumber through their wealth; many squander what they have on
superfluities; while the niggardliness of others keeps it back, and deprives both
themselves and others of the benefit. Whence comes all this, but because they are
led astray by an unfounded expectation of long life, and give themselves up to
every kind of indulgence?
Of the mammon of unrighteousness. By giving this name to riches, he intends to
render them an object of our suspicion, because for the most part they involve
their possessors in unrighteousness Though in themselves they are not evil, yet as
it rarely happens that they are obtained without deceit, or violence, or some
other unlawful expedient, or that the enjoyment of them is unaccompanied by
pride, or luxury, or some other wicked disposition, Christ justly represents them
as worthy of our suspicion; just as on another occasion he called them thorns,
(Matthew 13:7.) It would appear that a contrast, though not expressed, is
intended to be supplied, to this effect; that riches, which otherwise, in
consequence of wicked abuse, polluted their possessors, and are almost in every
ease allurements of sin, ought to be directed to a contrary object, to be the means
of procuring favor for us. Let us also remember what I have formerly stated,
that God does not demand sacrifice to be made from booty unjustly acquired, as
if he were the partner of thieves, and that it is rather a warning given to believers
to keep themselves free from unrighteousness
PETT, "Jesus then presses home the point that like the estate manager they
should use wealth at their disposal to make friends, but in their case it should be
friends whom they will one day meet in ‘Heaven’, that is, ‘in eternal dwellings’.
They can do this by providing funds for the spreading of the Good News, and by
benefiting the Christian poor, both of which will earn eternal gratitude. Then
when they reach Heaven they will be rapturously received by those whom they
have helped. (This might serve to confirm the idea of recognition of each other in
Heaven). It should be noted that it would hardly achieve this if it was obtained or
used dishonestly.
Alternately ‘they’ might refer to God and the angelic court (as with ‘we’ in
Genesis 1:26), but, as it parallels the estate manager making friends by his
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efforts, we are probably intended to see the same idea here.
‘The mammon of unrighteousness.’ This simply means the money normally used
by an unrighteous world, indicating that it is what the world in its sinfulness
holds as of most importance. It might be seen as confirming that the ‘unrighteous
steward’ was described as such mainly because he mingled with and traded in an
unrighteous world, using that world’s methods. It does not mean money obtained
by dishonest methods. It is rather worldly money sought for in a sinful world, in
contrast with heavenly treasure which those whose hearts are pure seek after.
‘When it shall fail.’ One day it will come to an end and it will be useless. Indeed
no one can take it with them through death. There are no pockets in a shroud.
Thus all its benefits can only apply to this life and for the individual cease as
soon as this life is over, as the rich man discovers in the next parable.
LIGHTFOOT, "[Of the mammon of unrighteousness.] I. Were I very well
assured that our Saviour in this passage meant riches well gotten, and alms to be
bestowed thence, I would not render it mammon of unrighteousness, but hurtful
mammon. For hurt signifies as well to deal unjustly. Vulg. hurt not the earth.
And so riches, even well got, may be said to be hurtful mammon; because it
frequently proves noxious to the owner. It is the lawyers' term, the damage of
mammon (Maimonides hath a treatise with that title), that is, when any person
doth any way hurt or damnify another's estate. And in reality, and on the
contrary, hurtful mammon, i.e. when riches turn to the hurt and mischief of the
owner...
II. Or perhaps he might call it mammon of unrighteousness in opposition to
mammon of righteousness, i.e. of mercy, or almsgiving: for by that word
righteousness, the Jews usually expressed charity or almsgiving, as every one
that hath dipped into that language knows very well. And then his meaning
might be, make to yourselves friends of the mammon of unrighteousness, i.e. of
those riches which you have not yet laid out in righteousness, or almsgiving...
III. I see no reason, therefore, why we may not, nay, why, indeed, it is not
necessary to, understand the words precisely of riches ill gotten. For,
1. So the application of the parable falls in directly with the parable itself: "That
steward gained to himself friends by ill-gotten goods; so do ye: make to
yourselves friends of the wealth you have not well got."
Object. But far be it from our Saviour to exhort or encourage any to get riches
unjustly, or to stir them up to give alms out of what they have dishonestly
acquired. Saith Heinsius; "No man but will confess our Lord meant nothing less
than that any one should make friends to himself of riches unjustly gained." Yet,
for all this, I must acknowledge myself not so very well satisfied in this matter.
2. Let us but a little consider by what words in the Syriac our Saviour might
express mammon of unrighteousness, especially if he spoke in the vulgar
language. It was a common phrase, mammon of falsity, or false mammon; at
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least if the Targumists speak in the vulgar idiom of that nation, which none will
deny. It is said of Samuel's sons, that "they did not walk in his ways but turned
after 'false mammon.'" "He destroys his own house, whoso heaps up to himself
the 'mammon of falsehood.'" "Whoever walks in justice, and speaketh right
things, and separates himself from 'the mammon of iniquity.'" "To shed blood
and to destroy souls, that they may gain 'mammon of falsehood.'"
There needs no commentator to shew what the Targumists mean by mammon of
falsehood, or mammon of unrighteousness. They themselves explain it, when
they render it sometimes by mammon of violence; sometimes by mammon of
wickedness. Kimchi, by mammon of rapine, upon Isaiah 33.
By the way, I cannot but observe, that that expression, Hosea 5:11, after the
commandment, i.e. of Jeroboam or Omri, is rendered by the Targumists after
the mammon of falsehood. Where also see the Greek and Vulgar.
Seeing it appears before that mammon of unrighteousness, is the same in the
Greek with mammon of falsity or false mammon in the Targumists, who speak in
the common language of that nation, there is no reason why it should not be
taken here in the very same sense. Think but what word our Saviour would use
to express unrighteousness by, and then think, if there can be any word more
probable than that which was so well known, and so commonly in use in that
nation. Indeed the word unrighteousness, in this place, is softened by some, that
it should denote no further than false, as not true and substantial: so that the
mammon of unrighteousness should signify deceitful mammon, not opposing
riches well got to those that are ill got, but opposing earthly riches to spiritual:
which rendering of the word took its rise from hence especially, that it looked ill
and unseemly, that Christ should persuade any to make to themselves friends by
giving alms out of an ill-gotten estate: not to mention that, verse 11, unrighteous
mammon, is opposed to true riches.
III. It is not to be doubted but that the disciples of Christ did sufficiently abhor
the acquiring of riches by fraud and rapine: but can we absolve all of them from
the guilt of it before their conversion? particularly Matthew the publican? And
is it so very unseemly for our Saviour to admonish them to make themselves
friends by restitution, and a pious distribution of those goods they may have
unjustly gathered before their conversion? The discourse is about restitution,
and not giving of alms.
IV. It is a continued discourse in this place with that in the foregoing chapter,
only that he does more particularly apply himself to his disciples, verse 1, He said
unto his disciples; where the particle and joins what is discoursed here with what
went before. Now who were his disciples? not the twelve apostles only, nor the
seventy disciples only: but, chapter 15:1, all the publicans and sinners that came
to hear him. For we needs must suppose them in the number of disciples, if we
consider the distinction of the congregation then present, being made between
scribes and Pharisees, and those that came to him with a good mind to hear:
besides that we may observe how Christ entertains them, converseth with them,
and pleads for them in the parable of the foregoing chapter. Which plea and
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apology for them against the scribes and Pharisees being finished, he turns his
discourse to them themselves, and under the parable of an Unjust Steward,
instructs them how they may make to themselves friends of the wealth they had
unjustly gained, as he had done. And, indeed, what could have been more
seasonably urged before the unjust and covetous Pharisees, than to stir up his
followers, that, if they had acquired any unrighteous gains before their
conversion, they would now honestly restore them, piously distribute them, that
so they may make themselves friends of them, as the Unjust Steward had done?
And for a comment upon this doctrine, let us take the instance of Zacchaeus,
chapter 19. If Christ, while entertained in his house, had said to him what he said
to his disciples here, Zacchaeus, make to thyself friends of the mammon of
unrighteousness; would Zacchaeus himself, or those that stood by, have
understood him any otherwise, than that he should make friends to himself of
that wealth he had gotten dishonestly? And why they may not be so understood
here, I profess I know not; especially when he discourses amongst those disciples
that had been publicans and sinners; and scarce any of them, for aught we know,
but before his conversion had been unjust and unrighteous enough.
[Make to yourselves friends.] Were it so, that, by the mammon of
unrighteousness could be understood an estate honestly got, and the discourse
were about giving of alms, yet would I hardly suppose the poor to be those
friends here mentioned, but Got and Christ. For who else were capable of
receiving them into everlasting habitations? As for the poor (upon whom these
alms are bestowed) doing this, as some have imagined, is mere dream, and
deserves to be laughed at rather than discussed.
In Bava Kama we have a discourse about restitution of goods ill gotten; and
amongst other things there is this passage: "The Rabbins deliver; those that live
upon violence (or thieves), and usurers, if they make restitution, their restitution
is not received." And a little after, for shepherds, exactors, and publicans,
restitution is difficult. (The Gloss is, Because they have wronged so many, that
they know not to whom to restore their own.) But they do make restitution to
those who know their own goods, that were purloined from them. They say true,
They do make restitution: but others do not receive it of them. To what end then
do they make restitution? That they may perform their duty towards God.
Upon what nicety it was that they would not allow those to restitution, from
whom the goods had been purloined, I will not stand to inquire. It was necessary,
however, that restitution should be made; that that which was due and owing to
God might be performed; that is, they might not retain in their hands any ill-
gotten goods, but devote them to some good use; and, accordingly, those things
that were restored, (if the owners could not know them again) were dedicated to
public use, viz. to the use of the synagogue: and so they made God their friend, of
the goods that they had gained by dishonesty and unrighteousness.
ELLICOTT, "(9) And I say unto you.—The pronoun is emphatic, and stands, as
in Matthew 5:22; Matthew 5:28; Matthew 5:32, in contrast with what had gone
before.
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Make to yourselves friends of the mammon of unrighteousness.—On
“mammon,” comp. Note on Matthew 6:24. The word was Syriac in its origin, and
was found also, as Augustine testifies, in Punic. It was in common use in the
Targums or Paraphrases of the Old Testament, in our Lord’s time, for “wealth”
or “riches,” and possibly, as stated by Tertullian, whose authority, as a
Carthaginian, may be admitted as of some weight, was applied to some Syrian
deity who, like the Greek Plutus, was worshipped as wealth personified. If we
admit this view, it explains, what otherwise it is not easy to explain, St. Luke’s
introduction of the Syriac word instead of its Greek equivalent. “The mammon
of unrighteousness,” the genitive having the same force as in Luke 16:8, is the
wealth to which that character for the most part attaches, wealth wrongly gained
and wrongly spent. And yet “of that mammon”—or better, out of, or with, the
mammon—men are to make friends. The right use of wealth in helping the poor,
making men happier and better, leading them to repentance and to God, will
gain for us friends, perhaps the very persons whom we have helped, perhaps the
angels of God who rejoice over one sinner that repenteth, perhaps even Christ
and the Father, who will receive us into “everlasting habitations.”
That, when ye fail, . . .—The better MSS. give “that when it fails,” so the
“mammon,” or riches, on which men set their hearts.
Into everlasting habitations.—Literally, everlasting tabernacles. The word seems
chosen, in contrast to the “houses” of Luke 16:4, perhaps in contrast to the
“booths” of leaves or branches, transitory and withering in a few days, which
entered into the ritual of the Feast of Tabernacles (Leviticus 23:40, Nehemiah
8:15), or with the “tents” which were the symbol of the transitory promises of the
older Patriarchs (Hebrews 11:9.)
BI, "
Make to yourselves friends of the mammon of unrighteousness
The right use of unrighteous mammon
By the “mammon of unrighteousness” we are very clearly to understand money; but
why it has been so called by Christ is not so evident.
Perhaps the simplest, as it is certainly the most obvious explanation, is because it is
so frequently unrighteously acquired, and so much more frequently as the man’s own
possession, and not as a trust of which he is merely a steward. But, however the
epithet “unrighteous” may be accounted for, the thing which it characterizes is
money. Now, there is a time when that shall fail. Death says to each man, “Give an
account of thy stewardship, for thou mayest be no longer steward.” We can carry
with us nothing out of this world. Money cannot-simply and only as money—be
transferred into the world beyond; but it may be so used in this world as to add to
and intensify a Christian’s happiness in the next. We are familiar with the fact, in our
daily lives here, that money may become the means of procuring that which is better
than itself. Thus knowledge is better than wealth; yet by a wise use of wealth we may
acquire knowledge. So, by a judicious employment of money as trustees for God, in
communicating to the necessities of the saints, we shall secure that those whom we
have thus relieved shall receive us into everlasting habitations. This use of money will
not purchase our admission into heaven; but it will make friends for us there, whose
gratitude will add to our enjoyment, and increase our blessedness. It will not open
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the gates for our entrance. Only Christ is the door. Through Him alone can we gain
ingress. But it will affect what Peter calls the “abundance” of our entrance, for it will
secure the presence there of those who have been benefited by our faithful
stewardship; and, chiefest of all, it will be rewarded with the approbation of Him who
will say, “Inasmuch as ye did it unto one of the least of these My brethren, ye did it
unto Me.” It is of grace alone, through Christ, that we are permitted to enter heaven;
but once there, the measure of reward will be graduated according to that of our
faithfulness here as “good stewards of the manifold bounties of God.” Those who
have been helped and blessed by our service will lead us up to the throne, and say,
“This is he of whom we have often spoken, and to whom we were so much beholden
in the life below”; and He who sitteth thereon will reply, “Well done: let it be done
unto him as unto the man whom the King delighteth to honour.” Thus, though
money cannot be taken with us into the future life, we yet may so employ it here, in
stewardship for God, as to send on treasure before us into heaven, in the shape of
friends, who shall throughout eternity redouble and intensify our happiness. (W. M.
Taylor, D. D.)
The mammon of unrighteousness
“Mammon” is just the Syrian word for money, and it is called “unrighteous “ or
“unjust” because those to whom our Lord was speaking had made their money by
injustice. It was as little their own as the unjust steward’s was. The steward was
unjust because he had not regarded himself as a steward; and in so far as we have
forgotten this fundamental circumstance, we also are unjust. We may not have
consciously wronged any man or defrauded any; but if we have omitted to consider
what was due to God and man, the likelihood is we have more money than we have a
right to. The name, indeed, “unrighteous mammon,” is sometimes sweepingly
applied to all wealth and material advantages, because there is a feeling that the
whole system of trade, commerce, and social life is inextricably permeated with
fraudulent practices and iniquitous customs—so permeated that no man can be
altogether free, or is at all likely to be altogether free, from all guilt in this matter.
Take any coin out of your pocket and make it tell its history, the hands it has been in,
the things it has paid for, the transactions it has assisted, and you would be inclined
to fling it away as contaminated and filthy. But that coin is a mere emblem of all that
comes to you through the ordinary channels of trade, and suggests to you the
pollution of the whole social condition. The clothes you wear, the food you eat, the
house you live in, the money you are asked to invest, have all a history which will not
bear scrutiny. Oppression, greed, and fraud serve you every day. Whether you will or
not you are made partakers of other men’s sins. You may be thankful if your hands
are not soiled by any stain that you have wittingly incurred; but even so, you must
ask, What compensation can I make for the unrighteousness which cleaves to
mammon? how am I to use it now, seeing I have it? Our Lord says, “You are to make
friends with it, who may receive you into everlasting habitations.” You are so to use
your opportunities that when your present stewardship is over you may not be
turned out in the cold and to beggary, but may have secured friends who will give you
a welcome to the eternal world. It is the same view of the connection of this world
and the next which our Lord gives in His picture of the last judgment, when He says,
“Inasmuch as ye have done it,” etc. Those whom we have done most good to are, as a
rule, those whom we have most loved; and what better welcome to a new world, what
more grateful guidance in its ways, could we desire than that of those whom here on
earth we have loved most dearly? Can you promise yourselves any better reward than
to meet the loving recognition and welcome of those who have experienced your
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kindness; to be received by those to whom you have willingly sacrificed money, time,
opportunities of serving yourself? (Marcus Dods, D. D.)
A profitable investment
The old Jewish writers tell us of a certain avaricious Rabbi who was very anxious to
invest his wealth to the best advantage. A friend undertook to do this for him. One
day the Rabbi asked the name of the investment from which he was assured he would
receive the highest interest. His friend answered, “I have given all your money to the
poor.” You know, that if you were going to take a journey into some foreign country,
you would change your English money for the currency of the place to which you
were bound. You would convert your sovereigns, and bank notes, and shillings, into
dollars, or roubles, or francs, or what not. Well, remember that we all have to take a
journey into a land beyond the grave, where our money, and our pride, and our
intellect, and our strength, and our success will not avail us—these will not be the
currency of the country. Let us change our currency now, and get such property as
faith, love, purity, gentleness, meekness, truth—these alone will pass current in the
better country. Consecrate your wealth, or your work, or your influence, or whatever
you have to God. (H. J.Wilmot Buxton, M. A.)
Making friends of mammon
Probably most of us understand that we are to do what good we can with our “goods”
now, in order that when we die we may receive the reward of our good deeds. But
that is a very partial and imperfect reading of the words. It is true that our Lord
promises us an eternal reward: but “eternity” is a word that covers the present and
the past as well as the future. It is true He promises that, if we make friends of
mammon, then, when mammon fails us, our “friends will receive us”; and it is also
true that mammon will fail us when we die, for it is very certain that we cannot carry
it out of the world with us, even in the portable form of a cheque-book. But may not
mammon fail us before we die? May we not, even while we are in this life, lose our
money, or find that there are other losses for which no money can compensate us?
We know very well that we may, some of us know it only too sadly, Riches have wings
for use, and not only for show. It is not only the grim face of Death that scares them
to flight; they flee before a thousand other alarms. The changes and accidents in
which they fail us are innumerable; there are countless wounds which gold will not
heal, endless cravings which it will not satisfy. And the very point and gist and value
of our Lord’s promise is that, whenever mammon fails us, in life and its changes and
sorrows no less than in death, if we have previously made friends out of it, these
friends will open eternal tabernacles in which our stricken spirits may find refuge
and consolation. It is this present, this constant, this eternal reward of a wise use of
our temporal possessions on which we need most of all to fix our thoughts. And,
remember, we all need it, the poor no less than the rich. For we all have some
acquaintance with mammon, though for some of us, happily, it is a very distant
acquaintance. We all have a little money, or money’s worth, at our control, and may
take one of two courses. Well, now, suppose a man has lived long enough to feel his
feet and to consider the courses that are open to him, and to be sincerely anxious to
take the right course and to make the best use he can of his life. All around him he
sees neighbours who are pushing on with the utmost eagerness in the pursuit of
fortune, who are sacrificing ease, culture, pleasure, health, and at times conscience
itself, in their love for that which St. Paul pronounces to be a root of all evil, a
temptation and a snare, and which Christ says makes it very hard for a man to enter
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the kingdom of God. He has to determine whether or not he will join in this headlong
pursuit—whether he, too, will risk health of body, culture of mind, and sensitive
purity of conscience, in the endeavour to grow rich, or richer than he is. He sees that
the dignity and comfort and peace of human life depend largely on his being able to
supply a large circle of wants, without constant anxiety and care; but be also feels
that he has many wants, and these the deepest, which mere wealth will not supply.
Accordingly, he resolves to work diligently and as wisely as he can, in order to secure
an adequate provision for his physical necessities, and to guard his independence;
but he resolves also that he will not sacrifice himself, or all that is best and purest and
most refined in himself, to the pursuit of money and what it will fetch. Hence, so far
as he can, he limits his wants; he keeps his tastes simple and pure; and by labours
that do not absorb his whole time and energies he provides for the due gratification
of these tastes and wants. Hence also he gives a good deal of his time and energy to
reading good books, let us say, or to mastering some natural science, or to developing
a taste for music and acquiring skill in it. He expects his neighbour, who had no
better start nor opportunities than he, to grow far richer than he himself has done, if
his neighbour think only of getting and investing money. And therefore he does not
grudge him his greater wealth, nor look on it with an envious eye; he rather rejoices
that he himself has given up some wealth in order to acquire a higher culture, and to
develop his literary or artistic tastes. Here, then, we have two men, two neighbours,
before us. The one has grown very rich, has far more money than he can enjoy, more
even perhaps than he quite knows how to spend or invest, but he has hardly anything
except what his money will procure for him. The other has only a modest provision
for his wants, but he has a mind stored with the best thoughts of ancient and modern
wisdom, an eye which finds a thousand miracles of beauty in every scene of Nature,
and an ear that trembles under the ecstasy of sweet harmonious sounds. By some
sudden turn of fortune, mammon fails them both; they are both reduced to poverty:
both, so soon as they recover from the shock, have to make a fresh start in life. Which
of the two is better off now? Which of them has made real friends to himself out of
the mammon while he had it? Not the wealthier of the two assuredly; for, now that he
has lost his wealth, he has lost all that he had: he has lived only to get rich; when his
riches went, all went. But the other man, the man who read and thought and
cultivated Ins mental faculties, he has not lost all. His money has gone, but it has not
taken from him the wise thoughts he had gathered from books, or his insight into the
secrets and beauties of Nature, or the power to charm from the concord of sweet
sounds. He is simply thrown more absolutely on these inward and inseparable
possessions for occupation and enjoyment. While he had it he made friends to
himself out of the mammon of unrighteousness; and, now that it has failed him,
those friends receive him into tabernacles which are always open, and in which he
has long learned to find pleasure and to take rest. Poor and imperfect as this
illustration is, for there are losses in which even Science and Art, even Nature and
Culture, can give us but cold comfort—it may nevertheless suffice to make our Lord’s
words clear. For, obviously, if a man give a good part of the time he might devote to
the acquisition of wealth to religious culture, instead of to merely mental culture; if
he take thought and spend time in acquiring habits of prayer and worship and
obedience and trust, in acquainting himself with the will of God and doing it; if he
expend money, and time which is worth money to him, in helping on the works of the
Church and in ministering to the wants of the sorrowful and guilty—he, too, has
made to himself friends out of the mammon of unrighteousness, and friends that will
not fail him when mammon fails him, but will receive him into tabernacles of rest.
However poor he may be, he can still pray, and read his Bible, and put his trust in
God, and urge the guilty to penitence, and speak comfort to the sorrowful; and, by his
cheerful content and unswerving confidence in the Divine goodness, he may now
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bear witness, with an eloquence far beyond that of mere words, to the reality and
grandeur of a truly religious life. Faith, hope, charity, righteousness and godliness,
patience and meekness, will not close their doors against him, because mammon has
slammed his door in his face. These are eternal friends, who pitch their tabernacles
beside us wherever our path may lead, and who welcome us to the rest and shelter
they afford all the more heartily because we have not where to lay our head. (S. Cox.)
The earthly life a heavenly training
It has been observed by an eminent critic, that the words, “mammon of
unrighteousness” might be better rendered, “mammon of deceitfulness”; for Christ
never condemned the possession of wealth as in itself an unrighteous thing. It is very
often the righteous reward of praiseworthy toil. But He speaks of it as deceitful,
because he who trusts to it will find that its promises are lies, and will fail at last,
leaving him miserably alone; and with this failure Christ contrasts the certainty of
eternal possessions. We can enter now into the meaning of the parable. If the riches
of life—which are only one and a comparatively insignificant circumstance in man’s
earthly history—may prepare him for eternity, then it follows that every circumstance
of life—our wealth or our poverty, our work or our rest—may form a training. Here,
then, seems to be the thought which Christ has shadowed forth in this earthly form—
Every circumstance of man’s life may become a training for immortality. It is obvious
that if this be true it is of supreme importance. But how is it possible for all our life to
become a training for immortality? or, to use the words of Christ, how may we so
make friends of our earthly circumstances, that when they have passed, we may have
been prepared by their employment for the everlasting habitations? The tenth and
eleventh verses of this chapter imply two great principles on which this possibility is
founded—the eternity of God’s law, and the perpetuity of man’s character. On the one
hand, it is possible to make every circumstance of life part of one grand training,
because the law of the immortal life is the law of a blessed life here. “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.” These words imply that the law of God which guides us here
extends over all worlds. The life of time is ruled by no different law from that which
prevails in the great life of eternity. The faithfulness which makes men blessed here,
is the same law of life which creates their blessedness there. This is obviously the first
great principle that renders it possible for us to make our present circumstances an
education for the everlasting world. If the law which prevails there were essentially
different from that which prevails here, then no present conduct, no employment of
the earthly, could prepare for the heavenly; we should have to learn a new rule of life,
and every present circumstance would be vain as affording a preparation for the life
to come. This is all we need know of the future, as far as regards our present conduct.
This thought may perhaps be made clear to every one by taking an illustration with
which we are all familiar. We know that in different countries different customs are
adopted and different laws prevail. Actions, which in this land would be thought
natural, would be considered absurd in another. Deeds, which in one land are
common, might else where be regarded as crimes. The man who would travel into
other countries must first of all acquaint himself with their social customs, and study
the requirements of their laws. He thus prepares himself to enter other lands without
danger, and live another life without difficulty. Now we have a journey to make at no
distant period into another world. We stand looking at its dim outlines, seeing friend
after friend depart, waving us their sad, solemn farewells, and knowing that we must
soon set out for that distant region. But the law, whose fulfilment is love, pervades
every world of the blessed. The love of God, which forms the Christian blessedness in
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this low earth, is the source of the highest angels’ bliss in the great eternity. Therefore
we have no new law of life to learn. The other fact requisite to show this is the
perpetuity of human character. See verse
11: “If therefore ye have not been faithful in the unrighteous mammon,who will
commit to your trust the true riches?” In their deepest meaning these words involve
this principle—“Unfaithful in time, unfaithful in eternity.” Some illustration of this
perpetuity of human character is afforded us by the difficulty of changing men’s
characters in this world. How, for instance, can you change the character of a hard,
selfish, worldly man? You cannot do it by reasoning. We know not what state may
await us after death, but as far as we can gather from the teachings of the Bible, death
immortalizes character. All life’s affections, and fellowships, and friendships—all the
revelations we have of human nobleness and grandeur—if they teach us more of God
by revealing the Godlike, become adiscipline for eternity. Every glory in nature—the
pomp of autumn, the rejoicing beauty of the spring, the splendour of the sunset, or
the majesty of the starry hosts—everything, in fact, in the outer world which raises
our thoughts to the Divine, becomes a training for the immortal. Every dark
temptation that makes us strong in resistive might; every gloomy doubt that by its
conquest helps to strengthen our faith, every sorrow that drives us to repose more
utterly on the eternal love, becomes a schooling for the higher world, where the
presence of the Father is boundless joy. In conclusion, let us observe the practical
application of the words of our text. They are a call to action. The duty to which
Christ here summons us is to watch the formation of character. They contain also a
lesson of encouragement. (E. L. Hull, B. A.)
The Christian’s farewell to business
I. A FAREWELL IMPORTS A LOOK BEHIND. What is there in the Christian’s last
look at the world? It is a fact that that look must be taken. We may avoid many
things, but not that. Of the end of business we can have no doubt. If it end not before
death, it will at death. When the end comes, there will be a tenderness in the adieu.
Of course, there will be much to make a farewell pleasant. Business will be an object
of not unmingled regret.
1.But still, we say, there must be tenderness in the adieu. It is an adieu.
2.But there are other sources of regret. Business has been a source of positive
enjoyment. It has supplied a wholesome excitement. It has exercised the active
powers.
3.Nor can we omit to remark that when the Christian fails in death, he leaves, in
business, that which has been the channel and scene of spiritual things. It is in
business he has “exercised himself to godliness.” The place of work has been the
place of prayer.
II. Let us now contemplate the Christian IN THAT BRIGHT PROSPECT WHICH IS
BEFORE HIM WHEN HE LEAVES THE WORLD, as he looks fo rward to “the
everlasting habitations” to which he will be “received” at his failure in death. That
ground is Christ. It is not because we are by good works entitled to it, that we can
obtain an inheritance above.
1.And, therefore, I remark, first, that though secular life closes at death, the
Christian retains all that made that life holy and noble. With many, business was
an end; with him, it was a means. With many, the thought, the care, the aim, the
ambition, were all comprised in this outward world with him the outward world
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was but a glass, a tool, a stepping-stone.
2.And while the Christian retains his principles, which made his business good
and holy and happy, those principles are transferred to a better sphere at death.
3.The Christian, in failing at death, will be able not only to expect the
continuance of holy activity in a better sphere, but to connect his past with his
future activity. (J. A. Morris.)
Wealth changed into the coin of heaven
Every rich man who is growing selfish and using all his money for earthly uses only
should study this parable. It would surely cure him. Money may be made a grand
thing both now and hereafter; for by liberality you can change it into the current coin
of heaven. You are like an orphan maid I read of, whose kind master allowed her to
give away the fruit of his garden, that she might raise up friends for herself among
the neighbours. Wealth thus used is worthy of its name, which is just weal writ large.
(J. Wells.)
Mammon
Mammon, the world—ah, is it not adverse to the interests of our souls? What then?
Believer, adversary though it be, you may make it your friend. A skilful seaman, when
once fairly out to sea, can make a wind from the west carry him westward! he can
make the wind that blows right in his face bear him onward to the very point from
which it blows. When he arrives at home, he is able to say, the wind from the west
impelled me westward, and led me into my desired haven. Thus if we were skilful,
and watchful, and earnest, we might make the unrighteous mammon our friend; we
might so turn our side to each of its tortuous impulses, that, willing or unwilling,
conscious or unconscious, it should from day to day drive us nearer home. (W.
Arnot.)
The everlasting dwellings
I. WHAT KIND OF DWELLINGS ARE THESE?
1.The sweetest peace reigns m them, as regards the body.
(1)There is no earthly burden.
(2)There are no afflictions or tribulations.
2.The sweetest peace, as regards the soul.
(1)There is no struggle.
(2)There is no peril.
3.The greatest joy reigns in them.
II. FOR WHOM ARE THE EVERLASTING DWELLINGS?
1.Not for sinners (Rev_21:27).
(1)The unjust.
(2)The uncharitable.
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(3)The unbelieving.
(4)Drunkards.
(5)The unchaste.
(6)The slothful.
(7)Blasphemers.
2.Only for the just. To heaven we are led—
(1)By unwavering faith.
(2)By childlike humility.
(3)By a strenuous combat.
(4)By true justice. (Joseph Schuen.)
How the little may be used to get the great
I. First, then, I desire to consider briefly that strange, new standard of value which is
set up here. On the one side is placed the whole glittering heap of all material good
that man can touch or handle, all that wealth can buy of this perishable world; and
on the other hand there are the modest and unseen riches of pure thoughts and high
desires, of a noble heart, of a life assimilated to Jesus Christ. The two are compared
in three points—as to their intrinsic magnitude, as to their quality, as to our
ownership of them. Of the great glittering heap our Lord says: “It is nothing, at its
greatest it is small”; and of the other our Lord says: “At its smallest it is great.” All the
wealth of all the Rothschilds is too little to fill the soul of the poorest beggar that
stands by their carriage door with hungry eyes. The least degree of truth, of love, of
goodness, is bigger in its power to fill the heart than all the externals that human
avarice can gather about it. Can we thus enter into the understanding of Christ’s scale
and standard, and think of all the external as “that which is least,” and of all the
inward as “that which is much”? The world looks at worldly wealth through a
microscope which magnifies the infinitesimally small, and then it looks at “the land
that is very far off” through a telescope turned the wrong way, which diminishes all
that is great. But if we can get up by the side of Jesus Christ and see things with His
eyes and from His station, it will be as when a man climbs a mountain, and the little
black line, as it seemed to him when looked at from the plain, has risen up into a
giant cliff; and all the big things down below, as they seemed when he was among
them, have dwindled. That white speck is a palace; that bit of a green patch there,
over which the skylark flies in a minute, is a great lord’s estate. Oh, dear brethren, we
do not need to wait to get to heaven to learn heaven’s tables of weights and measures!
One grain of true love to God is greater in its power to enrich than a California of
gold. Take, again, the second antithesis, the “unrighteous mammon” and “the true
riches.” That word, “unrighteous” in its application to material good, is somewhat
difficult. If we keep strictly to the antithesis “unrighteous” must be the opposite of
“true.” The word would then come to mean very nearly the same as “deceitful”—that
which betrays. And so we have presented to us the old familiar thought that external
good of all sorts looks to be a great deal better than it is. It promises a great many
things that it never fulfils, tempting us as a fish is tempted to the hook by a bait
which hides the hook. But the inward riches of faith, true holiness, lofty aspirations,
Christ-directed purposes, all these are true. They promise no more than they
perform. They bring more than they said they would. No man ever said, “I have
tasted Thy love, and lo! it does not satisfy me! I have realized Thy help, and lo! it has
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not been enough!” And then the last contrast is between “another’s” and “your own.”
Another’s? Well, that may mean God’s; and therefore you are stewards, as the whole
parable that precedes the text has been teaching. But I am not sure that that is the
only, nor indeed the principal reference of the word here. And I think when our Lord
speaks of all outward possessions as being, even whilst mine, another’s, He means to
point there, not only to the fact of stewardship, but also to the fact of the limitations
and defects of all outward possessions of outward good. That is to say, there is no
real contact between the outward things that a man has and himself. The only things
that you really have, paradox as it sounds, are the things that you are. All the rest you
hold by a very slight tie, like the pearls that are sewn upon some half-barbarous
Eastern magnate’s jacket, which he shakes off as he walks. So men say, “This is
mine!” and it only means “It is not yours.” There is no real possession, even while
there is an apparent one, and just because there is no real contact, because there is
always a gap between the man and his goods, because he has not, as it were, gathered
them into himself, therefore the possession is transient as well as incomplete. It slips
away from the hand even whilst you hold it. And just as we may say, “There is no
present, but everything is past or future, and what we call the present is only the
meeting point of these two times,” so we may say, there is no possession, because
everything is either coming into my hands or going out of them, and my apparent
ownership is only for a moment. I simply transmit.
“‘Twas mine, ‘tis his, and has been slave to thousands.”
And so it passes. And then consider the common accidents of life which rob men of
their goods, and the waste by the very act of use, which gnaws them away as the sea
does the cliffs; and, last of all, death’s separation. What can be taken out of a man’s
hands by death has no right to be called his.
II. Notice for a moment the other broad principle that is laid down in these three
verses, as to THE HIGHEST USE OF THE LOWER GOOD. Wh ether you are a
Christian man or whether you are not, this is true about you, that the way in which
you deal with your outward goods, your wealth, your capacity of all sorts, may
become a barrier to your possessing the higher, or it may become a mighty help.
There are plenty of people, and some of them listening to me now, who are kept from
being Christians because they love the world so much. The world thinks that the
highest use of the highest things is to gain possession of the lowest thereby, and that
truth and genius and poetry are given to select spirits and are wasted unless “they
make money out of them. Christ’s notion of the relationship is exactly the opposite,
that all the out ward is then lifted to its noblest purpose when it is made rigidly
subordinate to the highest; and that the best thing that any man can do with his
money is so to spend it as to “purchase for himself a good degree,” “laying up for
himself in store a good foundation that he may lay hold on eternal life.”
III. And now let me say one last word as to THE FAITHFULNESS WHICH THUS
UTILIZES THE LOWEST AS A MEANS OF POSSESSING MORE F ULLY THE
HIGHEST. You will be “faithful” if, through all your administrations of your
possessions, there runs, first, the principle of stewardship; you will be “faithful” if,
through all your administration of your earthly possessions, there runs, second, the
principle of sacrifice; you will be “faithful” if, through all your administration of your
earthly possessions, there runs, third, the principle of brotherhood. (A. Maclaren, D.
D.)
Wise expenditure
Christ here tells us plainly which is the path of wisdom. When we see a man making
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ducks and drakes of his money, we call him a fool—and so he is, from our point of
view, because he might be acquiring solid advantages with what he is wasting. But,
from the point of view of the gospel, we are just as great fools ourselves, for those
solid advantages of which we speak are probably as far from being eternal as the
others; keeping our eyes fixed upon the everlasting future, we must admit that every
penny spent upon ourselves is as much wasted as if we had chucked it into the river.
Do not then ask me, “May I allow myself this luxury?” or “May I not indulge this
taste?” Of course you may, as long as it is harmless, but you will be wiser if you don’t,
for you might with the same money be making friends for eternity. This saying of our
Lord, then, is, in its fulness, for those that can receive it, and they are, perhaps, as
few as they are happy; when we get to heaven and behold the richness of their
reward, the overflowing happiness of those who have spent and been spent in making
others happy, we shall wonder how we could have been so stupid as to waste our
money on ourselves. For the rest of us, it is a principle which we must acknowledge
humbly, even if we have not strength of mind to act upon it much at present. We may
still decide, perhaps, to live up to our income, to live according to our rank, to
maintain a certain style, and so on, but we will not be such contemptible hypocrites
as to pretend that this is the path of Christian wisdom. The principle which Christ
lays down we shall keep before our eyes, and we shall pray that it may sink little by
little into our hearts, until it begin to bear fruit in our lives—the principle, I mean,
that every penny spent on self is wasted, every penny we can learn to part with is
saved because laid up with Him. (R. Winterbotham, M. A.)
Charity the road to wealth
You want to double your riches, and without gambling or stock-jobbing. Share it.
Whether it be material or intellectual, its rapid increase will amaze you. What would
the sun have been, had he folded himself up in darkness? Surely he would have gone
out. So would Socrates. This road to wealth seems to have been discovered some
three thousand years ago; at least it was known to Hesiod, and has been
recommended by him in the one precious line he has left us. But even he complains
of the fools who did not know that half is more than the whole. And ever since,
though mankind have always been in full chase after riches, though they have not
feared to follow Columbus and Gama in chase of it, though they have waded through
blood, and crept through falsehood, and trampled on their own hearts, and been
ready to ride on a broomstick, in chase of it, very few have ever taken the road, albeit
the easiest, the shortest, and the surest. (J. C. Hare.)
10 “Whoever can be trusted with very little can
also be trusted with much, and whoever is
dishonest with very little will also be dishonest
with much.
BARNES, "He that is faithful ... -This is a maxim which will almost
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universally hold true. A man that shows fidelity in small matters will also in large;
and he that will cheat and defraud in little things will also in those involving more
trust and responsibility. Fidelity is required in small matters as well as in those of
more importance.
CLARKE, "He that is faithful in that which is least, etc. -He who has the
genuine principles of fidelity in him will make a point of conscience of carefully
attending to even the smallest things; and it is by habituating himself to act uprightly
in little things that he acquires the gracious habit of acting with propriety fidelity,
honor, and conscience, in matters of the greatest concern. On the contrary, he who
does not act uprightly in small matters will seldom feel himself bound to pay much
attention to the dictates of honor and conscience, in cases of high importance. Can
we reasonably expect that a man who is continually falling by little things has power
to resist temptations to great evils?
GILL, "He that is faithful in that which is least,.... In quantity and quality,
especially the latter; in that which is of little value and worth, at least when compared
with other things:
is faithful also in much: in matters of greater consequence and importance: the
sense of the proverb is, that, generally speaking, a man that acts a faithful part in a
small trust committed to him, does so likewise in a much larger; and being tried, and
found faithful in things of less moment, he is intrusted with things of greater
importance; though this is not always the case: for sometimes a man may behave
with great integrity in lesser matters, on purpose that he might gain greater
confidence, which, when he has obtained, he abuses in the vilest manner; but
because it is usually otherwise, our Lord uses the common proverb; and of like sense
is the following;
and he that is unjust in the least, is unjust also in much: that man that acts
the unfaithful part in a small matter, and of little worth, generally does the same, if a
greater trust is committed to him.
HENRY, "2. With what arguments he presses this exhortation to abound in works
of piety and charity.
(1.) If we do not make a right use of the gifts of God's providence,how can we
expect from him those present and future comforts which are the gifts of his spiritual
grace?Our Saviour here compares these, and shows that though our faithful use of
the things of this world cannot be thought to merit any favour at the hand of God, yet
our unfaithfulness in the use of them may be justly reckoned a forfeitureof that grace
which is necessary to bring us to glory, and that is it which our Saviour here shows,
Luk_16:10-14.
JAMISON, "He, etc.— a maxim of great pregnancy and value; rising from the
prudencewhich the steward had to the fidelitywhich he had not, the “harmlessness
of the dove, to which the serpent” with all his “wisdom” is a total stranger. Fidelity
depends not on the amount entrusted,but on the sense of responsibility.He that
feels this in little will feel it in much, and conversely.
CALVIN, "10.He who is faithful in that which is least. Those maxims are
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proverbs taken from ordinary practice and experience, and it is quite enough if
they are generally true. It will sometimes happen, no doubt, that a deceiver, who
had disregarded a small gain, shall display his wickedness in a matter of
importance. Nay, many persons, by affecting honesty in trifling matters, are only
in pursuit of an enormous gain; (298) as that author (299) says: “Fraud
establishes confidence in itself in small matters, that, when a fit opportunity shall
arrive, it may deceive with vast advantage.” And yet the statement of Christ is
not inaccurate; for in proverbs, as I have mentioned, we attend only to what
usually happens.
Christ, therefore, exhorts his disciples to act faithfully in small matters, in order
to prepare themselves for the exercise of fidelity in matters of the highest
importance. He next applies this doctrine to the proper stewardship of spiritual
graces, which the world, indeed, does not estimate according to their value, but
which far surpass, beyond all question, the fading riches of this world. Those
persons, he tells us, who act improperly and unfaithfully in things of small value,
such as the transitory riches of the world, do not deserve that God should entrust
to them the inestimable treasure of the Gospel, and of similar gifts. There is,
therefore, in these words an implied threatening, that there is reason to fear lest,
on account of our abuse of an earthly stewardship, we fail to obtain heavenly
gifts. In this sense, what is true is contrasted with riches, as what is solid and
lasting is contrasted with what is shadowy and fading. (300)
PETT, "Verses 10-12
a “He who is faithful in a very little is faithful also in much,
b And he who is unrighteous in a very little is unrighteous also in much.
b If therefore you have not been faithful in the unrighteous mammon,
c Who will commit to your trust the true riches?”
b And if you have not been faithful in that which is another’s,
c Who will give you that which is your own?”
Jesus then adds a general comment, applying the lesson. His statement is made
on the basis of the facts that have previously been presented, that of someone
looking after someone else’s possessions, and His point is that how we deal with
such will determine whether we can be trusted with what is most important.
Note the slightly complicated pattern here which emphasises the unity of these
verses. It commences with a positive initial statement about being faithful, which
is clearly true, that someone who proves faithful in a smallish thing will be likely
to prove faithful in something bigger. This is then followed by a negative initial
statement about being unrighteous which contrasts with that, and makes the
point that someone who fails to be faithful (is unrighteous) in a smallish thing
will most like prove faithless in bigger things. This is then applied to the situation
in hand. Someone who has not been faithful in dealing with unrighteous
mammon can hardly be trusted with heavenly things, wit the true riches. And
the further point is then made that someone who has not been faithful with
someone else’s possessions can clearly not be trusted with being given things for
themselves. They have proved both their untrustworthiness and their lack of
capableness.
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So on the basis of the parable it is made clear that the using of wealth wisely and
honestly is an evidence of faithfulness and trustworthiness, but with the warning
of what using it unrighteously will result in. Those who are faithful in what is
accounted little (the use of worldly wealth), will be faithful in what is much
(dealings with heavenly things). They will have proved their reliability and that
they can be trusted with greater things. In contrast those who, like the estate
manager, are unrighteous when dealing with what is little (worldly wealth), will
also be unrighteous in what counts most (dealing with heavenly things). Thus
how we treat our ‘unrighteous wealth’ is an indicator of whether we can be
trusted with more important things. It is a barometer which shows whether we
can be trusted in God’s service.
And that is where the estate manager had failed. He had not been faithful in the
use of the wealth entrusted to him. Thus he had proved unworthy to be trusted
with anything else. And the point is that the same applies to disciples of Jesus. If
they cannot be trusted with ‘worldly wealth’, which is false riches, how can they
possibly be trusted with more important things, with the true riches, with
heavenly responsibilities? We should all take note of this as a warning. If we fail
to cope properly and wisely with the wealth with which God has entrusted us, we
will prove our unfitness to enjoy and have control over heavenly blessings. The
widow at the Temple could be trusted with it (Luke 21:1-4), but the rich young
ruler (Luke 18:18-25) and the rich man in the next parable (Luke 16:19-31)
could not. The rich young ruler departed sorrowfully for this very reason. He
had proved himself unable to cope wisely with worldly possessions, how then
could he be considered sufficiently trustworthy to cope with heavenly things?
The Apostles, however, apart from Judas (John 12:6), had learned well to avoid
and disdain worldly wealth, keeping it in its proper place. They were fitted
therefore to deal with heavenly things as long as they maintained that attitude.
The unrighteous mammon had not got them down and rendered them unfaithful
and unrighteous.
“And if you have not been faithful in that which is another’s, who will give you
that which is your own?” This idea arises directly from the parable, and
demonstrates that these principles equally apply to having responsibility for the
wealth of others. If we cannot be trusted to look well and honestly after another’s
wealth, who will trust us with any of our own? (Perhaps Jesus is already here
giving Judas something to think about).
The main idea is surely that all wealth is finally God’s, and that any wealth that
we may possess for a time is not ours, but Another’s. So if we do not prove
faithful in handling the wealth that God gives us control over, how can we be
trusted with greater wealth given by God to those who prove faithful, the true
benefits of a genuine spiritual life and the responsibility of powerfully declaring
the Kingly Rule of God.
BENSON, "Luke 16:10-12. He that is faithful in that which is least, is faithful
also in much — Here our Lord proceeds in the application of the parable. As if
he had said, Whether ye have more or less, see that ye be faithful as well as wise
stewards: for if you make that use of your riches which I have been
76

recommending, you shall be received into those everlasting habitations, where all
the friends of goodness dwell, because, by your fidelity in managing the smallest
trust of temporal advantages committed to your care, you show that you are
capable of the much greater trust of spiritual and heavenly employments and
enjoyments, things of a much higher nature. And he that is unjust in the least —
He that useth these lowest gifts unfaithfully; is unjust also in much — Is likewise
unfaithful in spiritual things. In other words, If you do not use your riches, and
power, and other temporal advantages, for the glory of God, and the good of
your fellow- creatures, you shall be excluded from the abodes of the blessed,
because, by behaving unfaithfully in the small trust committed to you now, you
render yourselves both unworthy and incapable of a share in the everlasting
inheritance. For if ye have not been faithful in the unrighteous — Or rather, as
the word here signifies, the false, the deceitful mammon — That is, in the use of
your riches, and other temporal blessings, very properly called the false
mammon, because they always deceive those who confide in them as the
sovereign good; who will commit to your trust the true riches? — Spiritual and
eternal blessings, which alone are true riches. “The word riches is substituted by
our translators instead of mammon, which was the word Christ intended, and
which, for that reason, should find its place in the translation of this verse.
Mammon, coming from the Hebrew ןמא, signifies whatever one is apt to confide
in; and because men put their trust generally in external advantages, such as
riches, authority, honour, power, knowledge, the word mammon is used to
denote every thing of that kind, and particularly riches, by way of eminence.” —
WayrhS‘Hl”I’;;Ihol;IohIWallH;3IWayrhS‘Hl”I’;;Ihol;IohIWallH;3IWayrhS‘Hl”I’;;Ihol;IohIWallH;3IWayrhS‘Hl”I’;;Ihol;IohIWallH;3I?458I?458I?458I?458I”I0hbIS/I&;IHa—;IholI";;hI/aSlH/'7IShIlHalI”I0hbIS/I&;IHa—;IholI";;hI/aSlH/'7IShIlHalI”I0hbIS/I&;IHa—;IholI";;hI/aSlH/'7IShIlHalI”I0hbIS/I&;IHa—;IholI";;hI/aSlH/'7IShIlHalI
3HSyHISXIaholH;kIPah3HSyHISXIaholH;kIPah3HSyHISXIaholH;kIPah3HSyHISXIaholH;kIPah’ssss—FH;I3okbIPahISXIholIShIlH;IokS‘Sha7!IahbISXISPekoe;k7&IFH;I3okbIPahISXIholIShIlH;IokS‘Sha7!IahbISXISPekoe;k7&IFH;I3okbIPahISXIholIShIlH;IokS‘Sha7!IahbISXISPekoe;k7&IFH;I3okbIPahISXIholIShIlH;IokS‘Sha7!IahbISXISPekoe;k7&I
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yohXyS;hy;IhokIHoho'k”Iς;SlH;kIHa—;I&o'I;SlH;kIlH;Ioh;IokIlH;IolH;k!IS/I&o'I'X;Iah&IyohXyS;hy;IhokIHoho'k”Iς;SlH;kIHa—;I&o'I;SlH;kIlH;Ioh;IokIlH;IolH;k!IS/I&o'I'X;Iah&IyohXyS;hy;IhokIHoho'k”Iς;SlH;kIHa—;I&o'I;SlH;kIlH;Ioh;IokIlH;IolH;k!IS/I&o'I'X;Iah&IyohXyS;hy;IhokIHoho'k”Iς;SlH;kIHa—;I&o'I;SlH;kIlH;Ioh;IokIlH;IolH;k!IS/I&o'I'X;Iah&I
eaklIo/IlHalI;Xlal;I3HSyHISXIShIlk'lHI…obeaklIo/IlHalI;Xlal;I3HSyHISXIShIlk'lHI…obeaklIo/IlHalI;Xlal;I3HSyHISXIShIlk'lHI…obeaklIo/IlHalI;Xlal;I3HSyHISXIShIlk'lHI…ob’X!IholI&o'kX!Iah&IolH;k3SX;IlHahIH;IbSk;ylX”X!IholI&o'kX!Iah&IolH;k3SX;IlHahIH;IbSk;ylX”X!IholI&o'kX!Iah&IolH;k3SX;IlHahIH;IbSk;ylX”X!IholI&o'kX!Iah&IolH;k3SX;IlHahIH;IbSk;ylX””
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77

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MACLAREN, "
TWO KINDS OF RICHES
That is a very strange parable which precedes my text, in which our Lord takes a
piece of crafty dishonesty on the part of a steward who had been embezzling his
lord’s money as in some sense an example for us Christian people, There are other
instances in which He does the same thing, finding a soul of goodness in things evil,
as, for instance, in the parable of the Unjust Judge. Similar is the New Testament
treatment of war or slavery, both of which diabolical things are taken as illustrations
of what in the highest sphere are noble and heavenly things.
But having delivered the parable, our Lord seems, in the verses that I have read, to
anticipate the objection that the unfaithfulness of the steward can never be an
example for God’s stewards; and in the words before us, amongst other things, He
says substantially this, that whilst the steward’s using his lord’s wealth in order to
help his lord’s debtors was a piece of knavery and unfaithfulness, in us it is not
unfaithfulness, but the very acme of faithfulness. In the text we have the thought that
there are two kinds of valuable things in the world, a lower and a higher; that men
may be very rich in regard to the one, and very poor in regard to the other. In respect
to these, ‘There is that maketh himself rich, and yet hath nothing; there is that
maketh himself poor, and yet hath great riches.’ More than that, the noblest use of
the lower kind of possessions is to secure the possession of the highest. And so He
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teaches us the meaning of life, and of all that we have.
Now, there are three things in these words to which I would turn your attention-the
two classes of treasure, the contrast of qualities between these two, and the noblest
use of the lower.
I. The Two Classes of Treasure.
Now, we shall make a great mistake if we narrow down the interpretation of that
word ‘mammon’ in the context (which is ‘that which is least,’ etc., here) to be merely
money. It covers the whole ground of all possible external and material possessions,
whatsoever things a man can only have in outward seeming, whatsoever things
belong only to the region of sense and the present. All that is in the world, in fact, is
included in the one name. And you must widen out your thoughts of what is referred
to here in this prolonged contrast which our Lord runs between the two sets of
treasures, so as to include, not only money, but all sorts of things that belong to this
sensuous and temporal scene. And, on the other hand, there stands opposite to it, as
included in, and meant by, that which is ‘most,’ ‘that which is the true riches,’ ‘that
which is your own’; everything that holds of the unseen and spiritual, whether it be
treasures of intellect and lofty thought, or whether it be pure and noble aims, or
whether it be ideals of any kind, the ideals of art, the aspirations of science, the lofty
aims of the scholar and the student-all these are included. And the very same
standard of excellence which declares that the treasures of a cultivated intellect, of a
pure mind, of a lofty purpose, are higher than the utmost of material good, and that
‘wisdom is better than rubies,’ the very same standard, when applied in another
direction, declares that above the treasures of the intellect and the taste are to be
ranked all the mystical and great blessings which are summoned up in that mighty
word salvation. And we must take a step further, for neither the treasures of the
intellect, the mind, and the heart, nor the treasures of the spiritual life which
salvation implies, can be realised and reached unless a man possesses God. So in the
deepest analysis, and in the truest understanding of these two contrasted classes of
wealth you have but the old antithesis: the world-and God. He that has God is rich,
however poor he may be in reference to the other category; and he that has Him not
is poor, however rich he may be. ‘The lines are fallen to me in pleasant places,’ says
the Psalmist; and ‘I have a goodly heritage,’ because he could also say, ‘God is the
strength of my heart and my portion for ever.’ So there is the antithesis, the things of
time and sense, the whole mass of them knit together on the one hand; the single
God alone by Himself on the other. Of these two classes of valuable things our Lord
goes on next to tell us the relative worth. For we have here II. The Contrast between
the Two.
That contrast is threefold, as you observe, ‘that which is least.’ or, perhaps better,
‘that which is very little.’ and ‘that which is much.’ That is a contrast in reference to
degree. But degree is a shallow word, which does not cover the whole ground, nor go
down to the depths. So our Lord comes next to a contrast in regard to essential
nature, ‘the unrighteous mammon’ and ‘the true riches.’ But even these contrasts in
degree and in kind do not exhaust all the contrasts possible, for there is another, the
contrast in reference to the reality of our possession: ‘that which is another’s’; ‘that
which is your own.’ Let us, then, take these three things, the contrast in degree, the
contrast in kind, the contrast in regard to real possession.
First, then, and briefly, mental and spiritual and inward blessings, salvation, God, are
more than all externals. Our Lord gathers all the conceivable treasures of earth,
jewels and gold and dignities, and scenes of sensuous delights, and everything that
holds to the visible and the temporal, and piles them into one scale, and then He puts
into the other the one name, God; and the pompous nothings fly up and are nought,
79

and have no weight at all. Is that not true? Does it need any demonstration, any more
talk about it? No!
But then comes in sense and appeals to us, and says, ‘You cannot get beyond my
judgment. These things are good.’ Jesus Christ does not say that they are not, but
sense regards them as far better than they are. They are near us, and a very small
object near us, by the laws of perspective, shuts out a mightier one beyond us. We in
Manchester live in a community which is largely based on, and actuated and motived
in its diligence by the lie that material good is better than spiritual good, that it is
better to be a rich man and a successful merchant than to be a poor and humble and
honest student; that it is better to have a balance at your bankers than to have great
and pure and virginal thoughts in a clean heart; that a man has done better for
himself when he has made a fortune than when he has God in his heart. And so we
need, and God knows it was never more needed in Manchester than to-day, that we
should preach and preach and preach, over and over again, this old-fashioned
threadbare truth, which is so threadbare and certain that it has lost its power over
the lives of many of us, that all that, at its mightiest, is very little, and that this, at its
least, is very much. Dear brethren, you and I know how hard it is always, especially
how hard it is in business lives, to keep this as our practical working faith. We say we
believe, and then we go away and live as if we believed the opposite. I beseech you
listen to the scale laid down by Him who knew all things in their measure and degree,
and let us settle it in our souls, and live as if we had settled it, that it is better to be
wise and good than to be rich and prosperous, and that God is more than a universe
of worlds, if we have Him for our own.
But to talk about a contrast in degree degrades the reality, for it is no matter of
difference of measurement, but it is a matter of difference of kind. And so our Lord
goes on to a deeper phase of the contrast, when He pits against one another ‘the
unrighteous mammon’ and ‘the true riches.’ Now, there is some difficulty in that
contrast. The two significant terms do not seem to be precise opposites, and possibly
they are not intended to be logically accurate counterparts of each other. But what is
meant by ‘the unrighteous mammon’? I do not suppose that the ordinary explanation
of that verse is quite adequate. We usually suppose that by so stigmatising the
material good, He means to suggest how hard it is to get it-and you all know that-and
how hard it is to keep it, and how hard it is to administer it, without in some measure
falling into the sin of unrighteousness. But whilst I dare say that may be the
signification intended, if we were to require that the word here should be a full and
correct antithesis to the other phrase, ‘the true riches,’ we should need to suppose
that ‘unrighteous’ here meant that which falsely pretended to be what it was not. And
so we come to the contrast between the deceitfulness of earthly good and the
substantial reality of the heavenly. Will any fortune, even though it goes into seven
figures, save a man from the miseries, the sorrows, the ills that flesh is heir to? Does
a great estate make a man feel less desolate when he stands by his wife’s coffin? Will
any wealth ‘minister to a mind diseased’? Will a mountain of material good calm and
satisfy a man’s soul? You see faces just as discontented, looking out of carriage
windows, as you meet in the street. ‘Uneasy lies the head that wears a crown.’ There
is no proportion between abundance of external good of any kind and happy hearts.
We all know that the man who is rich is not happier than the poor man. And I, for my
part, believe that the raw material of happiness is very equally distributed through
the world, and that it is altogether a hallucination by which a poor man thinks, ‘If I
were wealthy like that other man, how different my life would be.’ No, it would not;
you would be the same man. The rich man that fancies that because he is rich he is
‘better off,’ as they say, than his poor brother, and the poor man who thinks that he
would be ‘better off’ if he were richer than he is now, are the same man turned inside
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out, so to speak; and common to both of them is that fallacy, that wealth and material
good contribute much to the real blessedness and nobleness of the man who happens
to own it.
But then, perhaps, we have rather to regard this unrighteous mammon as so
designated from another point of view. You will remember that all through the
context our Lord has been insisting on the notion of stewardship. And I take it that
what He means here is to remind us that whenever we claim any of our possessions,
especially our external ones, as our own, we thereby are guilty of defrauding both
God and man, and are unrighteous, and it is unrighteous thereby. Stewardship is a
word which describes our relation to all that we have. Forget that, and then whatever
you have becomes ‘the unrighteous mammon.’ There is the point in which Christ’s
teaching joins hands with a great deal of unchristian teaching in this present day
which is called Socialism and Communism. Christianity is not communistic. It
asserts as against other men your right of property, but it limits that right by this,
that if you interpret your right of property to mean the right to ‘do what you like with
your own,’ ignoring your stewardship to God, and the right of your fellows to share in
what you have, then you are an unfaithful steward, and your mammon is
unrighteous. And that principle, the true communism of Christianity, has to be
worked into modern society in a way that some of us do not dream of, before modern
society will be organised on Christian principles. These words of my text are no
toothless words which are merely intended to urge Christian people on to a
sentimental charity, and to a niggardly distribution of part of their possessions: but
they underlie the whole conception of ownership, as the New Testament sets it forth.
Wherever the stewardship that we owe to God, and the participation that we owe to
men, are neglected in regard to anything that we have, there God’s good gifts are
perverted and have become ‘unrighteous mammon.’
And, then, on the other hand, our Lord sets forth here the contrast in regard to ‘the
true riches’, which are such, inasmuch as they really correspond to the idea of wealth
being a true good to a man, and making him rich to all the intents of bliss. He that
has the treasures of a pure mind, of a lofty aim, of a quiet conscience, of a filled and
satisfied and therefore calmed heart; he that has the treasure of salvation; he that has
the boundless wealth of God—he has the bullion, while the poor rich people that have
the material good have the scrip of an insolvent company, which is worth no more
than the paper on which it is written. There are two currencies-one solid metal, the
other worthless paper. The one is ‘true riches,’ and the other the ‘unrighteous
mammon.’
Then there is a last contrast, and that is with regard to the reality of our possession.
On the one hand, that which I fondly call my own is by our Lord stamped with the
proprietor’s mark, of somebody else, ‘that which is Another’s.’ It was His before He
gave it, it was His when He gave it, it is His after He has given it. My name is never to
be written on my property so as to erase the name of the Owner. I am a steward; I am
a trustee; it all belongs to Him. That is one rendering of this word. But the phrase
may perhaps point in another direction. It may suggest how shadowy and unreal, as
being merely external, and how transitory is our ownership of wealth and outward
possessions. A man says, ‘It is mine.’ What does he mean by that? It is not his own in
any real sense. I get more good out of a rich man’s pictures, or estate, if I look at
them with an eye that loves them, than he does. The world belongs to the man that
can enjoy it and rightly use it. And the man that enjoys it and uses it aright is the man
who lives in God. Nothing is really yours except that which has entered into the
substance of your soul, and become incorporated with your very being, so that, as in
wool dyed in the grain, the colour will never come out. What I am, that I have; what I
only have, that, in the deepest sense, I have not. ‘Shrouds have no pockets,’ says the
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Spanish proverb. ‘His glory will not descend after him,’ says the psalm. That is a poor
possession which only is outward whilst it lasts, and which ends so soon. But there is
wealth that comes into me. There are riches that cannot be parted from me. I can
make my own a great inheritance, which is wrought into the very substance of my
being, and will continue so inwrought, into whatsoever worlds or states of existence
any future may carry me. So, and only so, is anything my own. Let these contrasts
dominate our lives.
I see our space is gone; I must make this sermon a fragment, and leave what I
intended to have made the last part of it for possible future consideration. Only let
me press upon you in one closing word this, that the durable riches are only found in
God, and the riches that can be found in God are brought to every one of us by Him
‘in whom are hid all the treasures of wisdom and knowledge,’ of goodness and grace.
If we will make ourselves poor, by consciousness of our need, and turn with faith to
Jesus, then we shall receive from Him those riches which are greatest, which are
true, which are our own in that they pass into our very being, in that they were
destined for us from all eternity by the love of God; and in having them we shall be
rich indeed, and for ever.
SBC, "Living to God in small Things.
I. Notice how little we know concerning the relative importance of events and duties.
We use the terms great and small in speaking of actions, occasions, or places, only in
reference to the mere outward look and first impression. We are generally ignorant of
the real significance of events, which we think we understand. Almost every person
can recollect one or more instances where the whole after-current of his life was
turned by some single word, or some incident so trivial as scarcely to fix his notice at
the time. The outward appearance of occasions and duties is, in fact, almost no index
of their importance, and our judgments concerning what is great and small are
without any certain validity. These terms, as we use them, are, in fact, only words of
outward description, not words of definite measurement.
II. It is to be observed that, even as the world judges, small things constitute almost
the whole of life. The great days of the year, for example, are few, and when they
come they seldom bring anything great to us. And the matter of all common days is
made up of little things, or ordinary or stale transactions.
III. It very much exalts, as well as sanctions, the view I am advancing, that God is so
observant of small things. He upholds the sparrow’s wing, clothes the lily with His
own beautifying hand, and numbers the hairs of His children. The works of Christ
are, if possible, a still brighter illustration of the same truth. Notwithstanding the
vast stretch and compass of the work of redemption, it is a work of the most humble
detail in its style of execution. When perfectly scanned, the work of Christ’s
redemption, like the created universe, is seen to be a vast orb of glory, wrought up
out of finished particles.
IV. It is a fact of history and of observation, that all efficient men, while they have
been men of comprehension, have also been men of detail.
V. It is to be observed that there is more of real piety in adorning one small than one
great occasion. The piety which is faithful in that which is least is really a more
difficult piety than that which triumphs and glares on high occasions.
VI. The importance of living to God in ordinary and small things is seen in the fact
that character, which is the end of religion, is in its very nature a growth. And,
accordingly, there never has been a great or beautiful character which has not
become so by filling well the ordinary and smaller offices appointed of God. Private
Christians are instructed by this subject in the true method of Christian progress and
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usefulness. If it is your habit to walk with God in the humblest occupations of your
days, it is very nearly certain that you will be filled with the Spirit always. Why is it
that a certain class of men, who never thrust themselves on public observation by any
very signal acts, do yet attain to a very commanding influence, and leave a deep and
lasting impression on the world? They are the men who thrive by constancy and by
means of small advances, just as others do who thrive in wealth. They live to God in
the common doings of their daily life as well as in the more extraordinary
transactions in which they mingle. And their carefulness to honour God in humble
things is stronger proof to men of their uprightness than the most distinguished acts
or sacrifices. Such persons operate principally by the weight of confidence and moral
respect they acquire, which is the most legitimate and powerful action in the world. If
a Christian of this stamp has not the talents or standing necessary to lead in the most
active forms of enterprise, he will yet accomplish a high and noble purpose in his life.
The silent savour of his name may, perhaps, do more good after he is laid in his
grave, than abler men do by the most active efforts.
H. Bushnell, The New Life,p. 191.
Luke 16:10-12
This Life our Trial for Eternity.
I. It is a great and awful thought which is put before us in these words by the Saviour
and Guide of our souls; the great importance, namely, of every part of our behaviour
here in this present world, seeing that, from beginning to end, we are here upon our
trial. The Lord and Head and Father of the family tries and proves us His children
and servants whilst we are here by the little things of this world, whether we are fit to
be entrusted with the great things of the world to come. The life in which we now are
is our place of education, our school, our apprenticeship, which, if we get through
well, we shall be ready for that which God hath prepared for us in the eternal life by-
and-by. The little, short, passing affairs in which the Lord employs us now, are to us
in one way great, and enduring, and eternal—for, by them, and by our behaviour in
them, He would have us to become ready for the good, the true, the eternal things.
II. The true riches, given through God’s mercy in Christ as a reward for our
faithfulness in these mean, earthly things, are the very joy and glory of heaven itself,
thatjoy and that glory of which it is written, that when He was rich in it, for our
sakes He became poor, that we through His poverty might be rich. Nothing here can
be truly called our own; it is only lent for a short time, just to see how we will employ
it; how can it be our own, indeed, seeing we must so soon part from it? We may call it
oursas little children call things their own which are put into their hands as
playthings for a time; but really and truly that only is ours which we shall meet with
in the other, the eternal, part of our being; that which we have committed in faith
and love to the keeping of our Lord Jesus Christ, thatis ours, and will be so for ever.
Our time, our money, all that we will call ours, is in reality His time and money, to
whom we ourselves belong. To Him we must account for all. None of them have
passed away for ever; they will one day surely find us out.
J. Keble, Sermons for Sunday’s after Trinity,part i., p. 283.
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I. From the highest point of view true faithfulness knows no distinction between
great and small duties. From the highest point of view, that is, from God’s point of
view, to Him nothing is great, nothing small, as we measure it. The worth and the
quality of an action depend on its motive only, and not at all on its prominence, or on
any other of the accidents which we are always apt to adopt as the tests of the
greatness of our deeds. Nothing is small that a spirit can do. Nothing is small that
can be done from a mighty motive. "Large" or "small" are not words for the
vocabulary of conscience. It knows only two words, right and wrong. This thought
binds together in a very terrible unity all acts of transgression, and in a very blessed
oneness all acts of obedience.
II. Faithfulness in small duties is even greater than faithfulness in great. We may
legitimately adopt the distinction of great and small, a distinction which is founded
upon truth, in regard to the different kinds of duties which devolve upon us in our
daily life, if only we remember that all such distinctions are superficial; that the great
and the small, after all, run down into one. Remembering that we may, then, fairly
measure our different actions by two standards: one is the apparent importance of
the consequences and the apparent splendour of the act, the other is the difficulties
with which we have to contend in doing it;—I think it is quite true that it is a great
deal harder, in ordinary cases, for us to go on doing the little things well, than for us
to do the great things well. The smallest duties are often harder, because of their
apparent insignificance, because of their constant recurrence, than the great ones. Be
faithful in that which is least, and the accumulation of minute faithfulnesses will
make the mighty faithfulness of a life.
III. Faithfulness in that which is least is the preparation for, and secures our having,
a wider sphere in which to obey God. Every act of obedience smooths the road for all
that shall come after. To get the habit of being faithful wrought into our life, and
becoming part of our second and truer self, that is a defence all but impregnable for
us when the stress of the great trials comes, or when God calls us to lofty and hard
duties.
A. Maclaren, Sermons preached in Manchester,1st series, p. 274.
How the Little may be used to get the Great.
I. Consider that strange new standard of value which is set up here. On the one side is
placed the whole glittering heap of all material good that man can touch or handle, all
that wealth can buy of this perishable world; and on the other hand there are the
modest and unseen riches of pure thoughts and high desires, of a noble heart, of a life
assimilated to Jesus Christ. The two are compared in three points: (1) As to their
intrinsic magnitude; (2) as to their quality; (3) as to our ownership of them.
II. Notice the other broad principle that is laid down in these three verses, as to the
highest use of the lower good. Whether you are a Christian man or not, this is true
about you, that the way in which you deal with your outward goods, your wealth,
your capacity of all sorts, may become a barrier to your possessing the higher, or it
may become a mighty help. The world thinks that the highest use of the highest
things is to gain possession of the lowest thereby, and that truth and genius and
poetry are given to select spirits, and are wasted unless they make money out of
them. Christ’s notion of the relationship is exactly the opposite: that all the outward
is then lifted to its noblest purpose when it is made rigidly subordinate to the
highest; and that the best thing that any man can do with his money is so to spend it
as to purchase for himself a good degree, laying up for himself in store a good
foundation that he may lay hold on eternal life.
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III. One word as to the faithfulness which thus utilises the lowest as a means of
possessing more fully the highest. You will be faithful if through all your
administration of your possessions there runs (1) the principle of Stewardship; you
will be faithful if through all your administration of your earthly possessions there
runs (2) the principle of Sacrifice; you will be faithful if through all your
administrations of your earthly possessions there runs (3) the principle of
Brotherhood.
A. Maclaren, A Year’s Ministry,1st series, p. 341.
ZX[—!n![d!&n]en!`[nfUfZ[Qn]efaIGYV0yB??naynZaII0Bn!hingsZX[—!n![d!&n]en!`[nfUfZ[Qn]efaIGYV0yB??naynZaII0Bn!hingsZX[—!n![d!&n]en!`[nfUfZ[Qn]efaIGYV0yB??naynZaII0Bn!hingsZX[—!n![d!&n]en!`[nfUfZ[Qn]efaIGYV0yB??naynZaII0Bn!hings
He that is faithful in a very little is faithful also in much: and he that is
unrighteous in a very little is unrighteous also in much.—Luk_Luk_Luk_Luk_16:1016:1016:1016:10....
1. There is a quality of daring about this story which at first sight perplexes
many people. It is the story of a steward who cheats his master, and of debtors
who are in collusion with the fraud, and of a master praising his servant even
while he punishes him, as though he said: “YB00QnfIn0Bf?InUgVnfOBnfn?GOB5unfyunYB00QnfIn0Bf?InUgVnfOBnfn?GOB5unfyunYB00QnfIn0Bf?InUgVnfOBnfn?GOB5unfyunYB00QnfIn0Bf?InUgVnfOBnfn?GOB5unfyun
’0BFBOnYB00g5E’0BFBOnYB00g5E’0BFBOnYB00g5E’0BFBOnYB00g5E”UInV?B?QnIGfIna?nIgn?fUQnIGBn9fun.Bg.0BnIgnIBf’Gnfn0B??gynIgnIGBn"gguQnUInV?B?QnIGfIna?nIgn?fUQnIGBn9fun.Bg.0BnIgnIBf’Gnfn0B??gynIgnIGBn"gguQnUInV?B?QnIGfIna?nIgn?fUQnIGBn9fun.Bg.0BnIgnIBf’Gnfn0B??gynIgnIGBn"gguQnUInV?B?QnIGfIna?nIgn?fUQnIGBn9fun.Bg.0BnIgnIBf’Gnfn0B??gynIgnIGBn"gguQn
fyungyBnva"GInYfy’UnIGfInaIn.Ofa?B?nIGBn9fun.Bg.0BnfInIGBnBa.By?BngYnIGBn"gguEnfVInfyungyBnva"GInYfy’UnIGfInaIn.Ofa?B?nIGBn9fun.Bg.0BnfInIGBnBa.By?BngYnIGBn"gguEnfVInfyungyBnva"GInYfy’UnIGfInaIn.Ofa?B?nIGBn9fun.Bg.0BnfInIGBnBa.By?BngYnIGBn"gguEnfVInfyungyBnva"GInYfy’UnIGfInaIn.Ofa?B?nIGBn9fun.Bg.0BnfInIGBnBa.By?BngYnIGBn"gguEnfVIn
IGa?na?nygInaI?nayIByIagyEnUIn?av.0Un"gB?naI?n5fUnayIgnIGBnvau?IngYnfn"OgV.ngYn.Bg.0BnIGa?na?nygInaI?nayIByIagyEnUIn?av.0Un"gB?naI?n5fUnayIgnIGBnvau?IngYnfn"OgV.ngYn.Bg.0BnIGa?na?nygInaI?nayIByIagyEnUIn?av.0Un"gB?naI?n5fUnayIgnIGBnvau?IngYnfn"OgV.ngYn.Bg.0BnIGa?na?nygInaI?nayIByIagyEnUIn?av.0Un"gB?naI?n5fUnayIgnIGBnvau?IngYnfn"OgV.ngYn.Bg.0Bn
5GgnfOBn’GBfIay"nfyunuBYOfVuay"nBf’GngIGBOnfyun?fU?:5GgnfOBn’GBfIay"nfyunuBYOfVuay"nBf’GngIGBOnfyun?fU?:5GgnfOBn’GBfIay"nfyunuBYOfVuay"nBf’GngIGBOnfyun?fU?:5GgnfOBn’GBfIay"nfyunuBYOfVuay"nBf’GngIGBOnfyun?fU?:“[FByn?V’Gn.Bg.0Bnf?nIGB?Bn[FByn?V’Gn.Bg.0Bnf?nIGB?Bn[FByn?V’Gn.Bg.0Bnf?nIGB?Bn[FByn?V’Gn.Bg.0Bnf?nIGB?Bn
GfFBn?gvBIGay"nIgnIBf’GnIgnIGBn’Ga0uOByngYn0a"GIEGfFBn?gvBIGay"nIgnIBf’GnIgnIGBn’Ga0uOByngYn0a"GIEGfFBn?gvBIGay"nIgnIBf’GnIgnIGBn’Ga0uOByngYn0a"GIEGfFBn?gvBIGay"nIgnIBf’GnIgnIGBn’Ga0uOByngYn0a"GIE”
222'En!GBnB??ByIaf0nIGay"naynIGBn.fOf90Bna?nygInIGBn’OfYIQnIGBnVy?’OV.V0gV?n’GfOf’IBOQngYnEn!GBnB??ByIaf0nIGay"naynIGBn.fOf90Bna?nygInIGBn’OfYIQnIGBnVy?’OV.V0gV?n’GfOf’IBOQngYnEn!GBnB??ByIaf0nIGay"naynIGBn.fOf90Bna?nygInIGBn’OfYIQnIGBnVy?’OV.V0gV?n’GfOf’IBOQngYnEn!GBnB??ByIaf0nIGay"naynIGBn.fOf90Bna?nygInIGBn’OfYIQnIGBnVy?’OV.V0gV?n’GfOf’IBOQngYn
IGBn?IB5fOuQn9VInGa?nYgOBIGgV"GIEn`Bn0ggSBunfGBfuQnf’’B.IBunIGBnayBFaIf90BQnfyunIGBn?IB5fOuQn9VInGa?nYgOBIGgV"GIEn`Bn0ggSBunfGBfuQnf’’B.IBunIGBnayBFaIf90BQnfyunIGBn?IB5fOuQn9VInGa?nYgOBIGgV"GIEn`Bn0ggSBunfGBfuQnf’’B.IBunIGBnayBFaIf90BQnfyunIGBn?IB5fOuQn9VInGa?nYgOBIGgV"GIEn`Bn0ggSBunfGBfuQnf’’B.IBunIGBnayBFaIf90BQnfyun
.OB.fOBunYgOnaIEn—yuQn?fU?ngVOnZgOuQnIGBOBna?nYfOnvgOBn.OVuBy’BQn.OB?’aBy’BQnfyun.OB.fOBunYgOnaIEn—yuQn?fU?ngVOnZgOuQnIGBOBna?nYfOnvgOBn.OVuBy’BQn.OB?’aBy’BQnfyun.OB.fOBunYgOnaIEn—yuQn?fU?ngVOnZgOuQnIGBOBna?nYfOnvgOBn.OVuBy’BQn.OB?’aBy’BQnfyun.OB.fOBunYgOnaIEn—yuQn?fU?ngVOnZgOuQnIGBOBna?nYfOnvgOBn.OVuBy’BQn.OB?’aBy’BQnfyun
’gvvgyn?By?BnvfyaYB?IBun9UnvBynaynIGBn.VO?VaIngYn?vf00nByu?nIGfyn9Un\GOa?Iafyn’gvvgyn?By?BnvfyaYB?IBun9UnvBynaynIGBn.VO?VaIngYn?vf00nByu?nIGfyn9Un\GOa?Iafyn’gvvgyn?By?BnvfyaYB?IBun9UnvBynaynIGBn.VO?VaIngYn?vf00nByu?nIGfyn9Un\GOa?Iafyn’gvvgyn?By?BnvfyaYB?IBun9UnvBynaynIGBn.VO?VaIngYn?vf00nByu?nIGfyn9Un\GOa?Iafyn
.Bg.0BnaynIGBn?BOFa’BngYnZguEn—yun0B?InfyUnvfyn?GgV0un’gv.0fayngYnIGBn?0ByuBOyB??n.Bg.0BnaynIGBn?BOFa’BngYnZguEn—yun0B?InfyUnvfyn?GgV0un’gv.0fayngYnIGBn?0ByuBOyB??n.Bg.0BnaynIGBn?BOFa’BngYnZguEn—yun0B?InfyUnvfyn?GgV0un’gv.0fayngYnIGBn?0ByuBOyB??n.Bg.0BnaynIGBn?BOFa’BngYnZguEn—yun0B?InfyUnvfyn?GgV0un’gv.0fayngYnIGBn?0ByuBOyB??n
gYnGa?nBhVa.vByIQnIGBn?IOfaIyB??ngYnGa?n’aO’Vv?Ify’B?QngOnIGBn5BfSyB??ngYnGa?ngYnGa?nBhVa.vByIQnIGBn?IOfaIyB??ngYnGa?n’aO’Vv?Ify’B?QngOnIGBn5BfSyB??ngYnGa?ngYnGa?nBhVa.vByIQnIGBn?IOfaIyB??ngYnGa?n’aO’Vv?Ify’B?QngOnIGBn5BfSyB??ngYnGa?ngYnGa?nBhVa.vByIQnIGBn?IOfaIyB??ngYnGa?n’aO’Vv?Ify’B?QngOnIGBn5BfSyB??ngYnGa?n
g..gOIVyaIaB?QnaIna?n0faunug5ynf?nfnOV0BnIGfInaIna?nygInhVfyIaIUn9VInf9a0aIUQnygIng..gOIVyaIaB?QnaIna?n0faunug5ynf?nfnOV0BnIGfInaIna?nygInhVfyIaIUn9VInf9a0aIUQnygIng..gOIVyaIaB?QnaIna?n0faunug5ynf?nfnOV0BnIGfInaIna?nygInhVfyIaIUn9VInf9a0aIUQnygIng..gOIVyaIaB?QnaIna?n0faunug5ynf?nfnOV0BnIGfInaIna?nygInhVfyIaIUn9VInf9a0aIUQnygIn
f9Vyufy’Bn9VInIGBn5fUnayn5Ga’Gn5BnGfyu0BnIOaY0B?QnIGfInuB’auB?ngVOn.0f’BnfyunuggvEnf9Vyufy’Bn9VInIGBn5fUnayn5Ga’Gn5BnGfyu0BnIOaY0B?QnIGfInuB’auB?ngVOn.0f’BnfyunuggvEnf9Vyufy’Bn9VInIGBn5fUnayn5Ga’Gn5BnGfyu0BnIOaY0B?QnIGfInuB’auB?ngVOn.0f’BnfyunuggvEnf9Vyufy’Bn9VInIGBn5fUnayn5Ga’Gn5BnGfyu0BnIOaY0B?QnIGfInuB’auB?ngVOn.0f’BnfyunuggvEn
[FBynfnYOf"vByIngYnGVvfyaIUQn5aIGnfn?’Of.ngYnfn0aYBQn?GgV0unua0a"ByI0UnV?BnIGfIn[FBynfnYOf"vByIngYnGVvfyaIUQn5aIGnfn?’Of.ngYnfn0aYBQn?GgV0unua0a"ByI0UnV?BnIGfIn[FBynfnYOf"vByIngYnGVvfyaIUQn5aIGnfn?’Of.ngYnfn0aYBQn?GgV0unua0a"ByI0UnV?BnIGfIn[FBynfnYOf"vByIngYnGVvfyaIUQn5aIGnfn?’Of.ngYnfn0aYBQn?GgV0unua0a"ByI0UnV?BnIGfIn
.fOIa’0BQn?gnf?nIgnBv.0gUnaInYgOnIGBnGa"GB?Infyun9B?InByuEnUynZgu.fOIa’0BQn?gnf?nIgnBv.0gUnaInYgOnIGBnGa"GB?Infyun9B?InByuEnUynZgu.fOIa’0BQn?gnf?nIgnBv.0gUnaInYgOnIGBnGa"GB?Infyun9B?InByuEnUynZgu.fOIa’0BQn?gnf?nIgnBv.0gUnaInYgOnIGBnGa"GB?Infyun9B?InByuEnUynZgu’?n?a"GInvfyUn9V0SUn?n?a"GInvfyUn9V0SUn?n?a"GInvfyUn9V0SUn?n?a"GInvfyUn9V0SUn
IGay"?nfOBnFBOUn0aII0BQnfyunvfyUn?vf00nIGay"?nfOBnFBOUn"OBfI[nYgOnIGa?nOBf?gyQnIGfIn`BnIGay"?nfOBnFBOUn0aII0BQnfyunvfyUn?vf00nIGay"?nfOBnFBOUn"OBfI[nYgOnIGa?nOBf?gyQnIGfIn`BnIGay"?nfOBnFBOUn0aII0BQnfyunvfyUn?vf00nIGay"?nfOBnFBOUn"OBfI[nYgOnIGa?nOBf?gyQnIGfIn`BnIGay"?nfOBnFBOUn0aII0BQnfyunvfyUn?vf00nIGay"?nfOBnFBOUn"OBfI[nYgOnIGa?nOBf?gyQnIGfIn`Bn
?BBIGnIGBnGBfOInfyunIGBnGauuByn?.Oay"?ngYnf’IagynIGBOBQnfyuniVu"B?nIGBn?IOBfvn9UnIGBn?BBIGnIGBnGBfOInfyunIGBnGauuByn?.Oay"?ngYnf’IagynIGBOBQnfyuniVu"B?nIGBn?IOBfvn9UnIGBn?BBIGnIGBnGBfOInfyunIGBnGauuByn?.Oay"?ngYnf’IagynIGBOBQnfyuniVu"B?nIGBn?IOBfvn9UnIGBn?BBIGnIGBnGBfOInfyunIGBnGauuByn?.Oay"?ngYnf’IagynIGBOBQnfyuniVu"B?nIGBn?IOBfvn9UnIGBn
85

fountain.fountain.fountain.fountain.
I
The Little Things of Life
1. Let us glance first of all at the little things of life; and let us begin with its
small events. Little things constitute almost the whole of life. The great days of
the year, for example, are few, and when they come they seldom bring anything
great to us. And the matter of all common days is made up of little things, or
ordinary and stale transactions. Scarcely once in a year does anything really
remarkable befall us.
If we were to begin to make an inventory of the things we do in any single day,
our muscular motions, each of which is accomplished by a separate act of will,
the objects we see, the words we utter, the contrivances we frame, our thoughts,
passions, gratifications, and trials, many of us would not be able to endure it
with sobriety. But three hundred and sixty-five such days make up a year, and a
year is a twentieth, fiftieth, or seventieth part of our life. And thus, with the
exception of some few striking passages, or great and critical occasions, perhaps
not more than five or six in all, our life is made up of common and, as men are
wont to judge, unimportant things. But yet, at the end, we have done an amazing
work, and determined an amazing result. We stand at the bar of God, and look
back on a life made up of small things—"'lI&;lIaI7S/;!IHo3IPoP;hlo'XI/okI‘oobIokI"'lI&;lIaI7S/;!IHo3IPoP;hlo'XI/okI‘oobIokI"'lI&;lIaI7S/;!IHo3IPoP;hlo'XI/okI‘oobIokI"'lI&;lIaI7S/;!IHo3IPoP;hlo'XI/okI‘oobIokI
evil.evil.evil.evil.
Something led to our speaking of the small events which influence men’XI7S—;X!IXI7S—;X!IXI7S—;X!IXI7S—;X!I
ahbIWk”Iβo";klXohIo/IlH;Iךok;S‘hI]//Sy;IοXohIo/Iβo";klXohIo/IרkS‘HlohυIXaSb4ahbIWk”Iβo";klXohIo/IlH;Iךok;S‘hI]//Sy;IοXohIo/Iβo";klXohIo/IרkS‘HlohυIXaSb4ahbIWk”Iβo";klXohIo/IlH;Iךok;S‘hI]//Sy;IοXohIo/Iβo";klXohIo/IרkS‘HlohυIXaSb4ahbIWk”Iβo";klXohIo/IlH;Iךok;S‘hI]//Sy;IοXohIo/Iβo";klXohIo/IרkS‘HlohυIXaSb4“W&IW&IW&IW&I
/alH;kIa73a&XIPaShlaSh;bIlHalIlH;I3Ho7;Iyo'kX;Io/IHSXI7S/;IHabI";;hIyHah‘;bI"&IlH;I/alH;kIa73a&XIPaShlaSh;bIlHalIlH;I3Ho7;Iyo'kX;Io/IHSXI7S/;IHabI";;hIyHah‘;bI"&IlH;I/alH;kIa73a&XIPaShlaSh;bIlHalIlH;I3Ho7;Iyo'kX;Io/IHSXI7S/;IHabI";;hIyHah‘;bI"&IlH;I/alH;kIa73a&XIPaShlaSh;bIlHalIlH;I3Ho7;Iyo'kX;Io/IHSXI7S/;IHabI";;hIyHah‘;bI"&IlH;I
"akrSh‘Io/IaIbo‘”I]hy;!I3H;hIH;I3aXI—;k&IS77!IaIbo‘I";7oh‘Sh‘IloIיab&IFk;hyH!I3HoI"akrSh‘Io/IaIbo‘”I]hy;!I3H;hIH;I3aXI—;k&IS77!IaIbo‘I";7oh‘Sh‘IloIיab&IFk;hyH!I3HoI"akrSh‘Io/IaIbo‘”I]hy;!I3H;hIH;I3aXI—;k&IS77!IaIbo‘I";7oh‘Sh‘IloIיab&IFk;hyH!I3HoI"akrSh‘Io/IaIbo‘”I]hy;!I3H;hIH;I3aXI—;k&IS77!IaIbo‘I";7oh‘Sh‘IloIיab&IFk;hyH!I3HoI
7S—;bIh;פlIbook!I3aXIl;kkS"7&I—oya7”Iן;I3aXI—;k&I‘ood7S—;bIh;פlIbook!I3aXIl;kkS"7&I—oya7”Iן;I3aXI—;k&I‘ood7S—;bIh;פlIbook!I3aXIl;kkS"7&I—oya7”Iן;I3aXI—;k&I‘ood7S—;bIh;פlIbook!I3aXIl;kkS"7&I—oya7”Iן;I3aXI—;k&I‘oodcccףhal'k;bIa"o'lISl!IahbI/okP;bIhal'k;bIa"o'lISl!IahbI/okP;bIhal'k;bIa"o'lISl!IahbI/okP;bIhal'k;bIa"o'lISl!IahbI/okP;bI
lH;k;"&IlH;Iayכ'aShlahy;Io/ISlXIPSXlk;XX”IτlI3aXIlH;ISh/7';hy;Io/Iיab&IFk;hyHI3HSyHIlH;k;"&IlH;Iayכ'aShlahy;Io/ISlXIPSXlk;XX”IτlI3aXIlH;ISh/7';hy;Io/Iיab&IFk;hyHI3HSyHIlH;k;"&IlH;Iayכ'aShlahy;Io/ISlXIPSXlk;XX”IτlI3aXIlH;ISh/7';hy;Io/Iיab&IFk;hyHI3HSyHIlH;k;"&IlH;Iayכ'aShlahy;Io/ISlXIPSXlk;XX”IτlI3aXIlH;ISh/7';hy;Io/Iיab&IFk;hyHI3HSyHI
b;l;kPSh;bIHSPIholIloIPar;IHSXIyak;;kIShIlH;IakP&!IaXIXoP;IX;—;hIokI;S‘HlIo/IHSXIb;l;kPSh;bIHSPIholIloIPar;IHSXIyak;;kIShIlH;IakP&!IaXIXoP;IX;—;hIokI;S‘HlIo/IHSXIb;l;kPSh;bIHSPIholIloIPar;IHSXIyak;;kIShIlH;IakP&!IaXIXoP;IX;—;hIokI;S‘HlIo/IHSXIb;l;kPSh;bIHSPIholIloIPar;IHSXIyak;;kIShIlH;IakP&!IaXIXoP;IX;—;hIokI;S‘HlIo/IHSXI
ahy;XlokXIHabIboh;!I"'lIloIlar;Iokb;kX”ahy;XlokXIHabIboh;!I"'lIloIlar;Iokb;kX”ahy;XlokXIHabIboh;!I"'lIloIlar;Iokb;kX”ahy;XlokXIHabIboh;!I"'lIloIlar;Iokb;kX””סIסIסIסIשςol;4I…kahlIצ'//!Iςol;XI/koPIaIצSak&!ISS”Iשςol;4I…kahlIצ'//!Iςol;XI/koPIaIצSak&!ISS”Iשςol;4I…kahlIצ'//!Iςol;XI/koPIaIצSak&!ISS”Iשςol;4I…kahlIצ'//!Iςol;XI/koPIaIצSak&!ISS”I
296296296296.].].].]
All service ranks the same with God:
If now, as formerly He trod
Paradise, His presence fills
Our earth, each only as God wills
86

Can work—GodGodGodGod’XIe'ee;lX!I";XlIahbI3okXl!XIe'ee;lX!I";XlIahbI3okXl!XIe'ee;lX!I";XlIahbI3okXl!XIe'ee;lX!I";XlIahbI3okXl!
Are we; there is no last nor first.
Say not “aIXPa77I;—;hlaIXPa77I;—;hlaIXPa77I;—;hlaIXPa77I;—;hl”αIםH&αIםH&αIםH&αIםH&“smallsmallsmallsmall”?
Costs it more pain that this, ye call
A “‘k;alI;—;hl!‘k;alI;—;hl!‘k;alI;—;hl!‘k;alI;—;hl!”XHo'7bIyoP;IloIeaXX!XHo'7bIyoP;IloIeaXX!XHo'7bIyoP;IloIeaXX!XHo'7bIyoP;IloIeaXX!
Than that? Untwine me from the mass
Of deeds which make up life, one deed
Power shall fall short in or exceed!1 [Note: R. Browning, Pippa Passes.]
2. Consider next the smaller duties of life. The smaller duties of life, because of
their apparent insignificance and constant recurrence, are often harder to
perform than the great ones. In times of excitement, or when we have the
stimulus of great circumstances and the fervour of deep emotion to stir us with a
sense of responsibility, it is not so hard to feel the call to act nobly as it is in the
daily routine and drudgery of our common task, there to do the least faithfully as
unto the Lord. On the day of battle, with its noise of trumpets and the
enthusiasm of brave men a thrill of chivalry passes, like an electric shock,
through an army. Every pulse beats with the throb of heroism. Excitement for a
time exalts each soldier. But how difficult is it during the dull months of weary
drill, and amid the petty details of military exercises, to act upon the same high
principles! It is thus in a sense easier to be faithful on great occasions than to
bring lofty motives into the sphere of common duties.
Although there is nothing so bad for conscience as trifling, there is nothing so
good for conscience as trifles. Its certain discipline and development are related
to the smallest things. Conscience, like gravitation, takes hold of atoms. Nothing
is morally indifferent. Conscience must reign in manners as well as morals, in
amusements as well as work. He only who is “/aSlH/'7IShIlHalI3HSyHISXI7;aXl/aSlH/'7IShIlHalI3HSyHISXI7;aXl/aSlH/'7IShIlHalI3HSyHISXI7;aXl/aSlH/'7IShIlHalI3HSyHISXI7;aXl”SXISXISXISXI
b;e;hba"7;IShIa77IlH;I3ok7b”b;e;hba"7;IShIa77IlH;I3ok7b”b;e;hba"7;IShIa77IlH;I3ok7b”b;e;hba"7;IShIa77IlH;I3ok7b”5I5I5I5Iשςol;4IW”Iצ”Iרa"yoyr!IFHo'‘HlXI/okIת—;k&שςol;4IW”Iצ”Iרa"yoyr!IFHo'‘HlXI/okIת—;k&שςol;4IW”Iצ”Iרa"yoyr!IFHo'‘HlXI/okIת—;k&שςol;4IW”Iצ”Iרa"yoyr!IFHo'‘HlXI/okIת—;k&ףccףצa&Iצa&Iצa&Iצa&I
יS—Sh‘!IיS—Sh‘!IיS—Sh‘!IיS—Sh‘!I5222.].].].]
It is true that Rossetti was affectionate, generous and lovable, but he was not
considerate in small things, and it is on that quality more than on any other that
the harmony of domestic life depends.1 [Note: A. C. Benson, D. G. Rossetti, 52.]
3. And now, let us ask what is meant by faithfulness in small things. We can see
that it is more essential to be steadily faithful in small things than to flash forth
in some great heroic act. All honour be to them who, spurred and stimulated by
87

some sudden excitement, and borne up by the power that great sorrows and
great difficulties bring, and consoled by the thought that the grief was but for a
moment, and the glory would be for ever, have done and endured the things that
have written their names high on the roll of the Christian Church! All honour be
to the martyrs and the apostles—lH;IZa'7X!IahbIlH;IZ;l;kX!IahbIlH;Iי'lH;kXαI"'lIlH;IZa'7X!IahbIlH;IZ;l;kX!IahbIlH;Iי'lH;kXαI"'lIlH;IZa'7X!IahbIlH;IZ;l;kX!IahbIlH;Iי'lH;kXαI"'lIlH;IZa'7X!IahbIlH;IZ;l;kX!IahbIlH;Iי'lH;kXαI"'lI
hoI7;XXIHoho'kIloIlH;Iכ'S;lIץoHhX!I3HoX;I"'XSh;XXI3aXIoh7&IlohoI7;XXIHoho'kIloIlH;Iכ'S;lIץoHhX!I3HoX;I"'XSh;XXI3aXIoh7&IlohoI7;XXIHoho'kIloIlH;Iכ'S;lIץoHhX!I3HoX;I"'XSh;XXI3aXIoh7&IlohoI7;XXIHoho'kIloIlH;Iכ'S;lIץoHhX!I3HoX;I"'XSh;XXI3aXIoh7&Ilo“lakk&IlS77IτIyoP;lakk&IlS77IτIyoP;lakk&IlS77IτIyoP;lakk&IlS77IτIyoP;”αIαIαIαI
077IHoho'kIloIlHoX;I3HoX;IhaP;XIak;IeoXX;XXSohXIloIlH;I3Ho7;IבH'kyHI/okI;—;kαIר'lI077IHoho'kIloIlHoX;I3HoX;IhaP;XIak;IeoXX;XXSohXIloIlH;I3Ho7;IבH'kyHI/okI;—;kαIר'lI077IHoho'kIloIlHoX;I3HoX;IhaP;XIak;IeoXX;XXSohXIloIlH;I3Ho7;IבH'kyHI/okI;—;kαIר'lI077IHoho'kIloIlHoX;I3HoX;IhaP;XIak;IeoXX;XXSohXIloIlH;I3Ho7;IבH'kyHI/okI;—;kαIר'lI
7;lIlH;k;I";IhoI7;XXIHoho'kIloIlHoX;I3HoX;IhaP;X!I/ok‘oll;hIohI;aklH!Iak;I3kSll;hI7;lIlH;k;I";IhoI7;XXIHoho'kIloIlHoX;I3HoX;IhaP;X!I/ok‘oll;hIohI;aklH!Iak;I3kSll;hI7;lIlH;k;I";IhoI7;XXIHoho'kIloIlHoX;I3HoX;IhaP;X!I/ok‘oll;hIohI;aklH!Iak;I3kSll;hI7;lIlH;k;I";IhoI7;XXIHoho'kIloIlHoX;I3HoX;IhaP;X!I/ok‘oll;hIohI;aklH!Iak;I3kSll;hI
oh7&IShIlH;IיaP"oh7&IShIlH;IיaP"oh7&IShIlH;IיaP"oh7&IShIlH;IיaP"’XI"oorIo/I7S/;!IahbI3Ho!I3SlHIhoI;פySl;P;hl!IohIhoI7o/l&Ie;b;Xla7X!IXI"oorIo/I7S/;!IahbI3Ho!I3SlHIhoI;פySl;P;hl!IohIhoI7o/l&Ie;b;Xla7X!IXI"oorIo/I7S/;!IahbI3Ho!I3SlHIhoI;פySl;P;hl!IohIhoI7o/l&Ie;b;Xla7X!IXI"oorIo/I7S/;!IahbI3Ho!I3SlHIhoI;פySl;P;hl!IohIhoI7o/l&Ie;b;Xla7X!I
3SlHIhoI‘k;alIykSX;X!IHa—;I‘oh;IohIShIבHkSXlSahI/aSlH/'7h;XX!IahbI"&3SlHIhoI‘k;alIykSX;X!IHa—;I‘oh;IohIShIבHkSXlSahI/aSlH/'7h;XX!IahbI"&3SlHIhoI‘k;alIykSX;X!IHa—;I‘oh;IohIShIבHkSXlSahI/aSlH/'7h;XX!IahbI"&3SlHIhoI‘k;alIykSX;X!IHa—;I‘oh;IohIShIבHkSXlSahI/aSlH/'7h;XX!IahbI"&“ealS;hlIealS;hlIealS;hlIealS;hlI
yohlSh'ahy;IShI3;77yohlSh'ahy;IShI3;77yohlSh'ahy;IShI3;77yohlSh'ahy;IShI3;77ףcccdoingdoingdoingdoing”Ha—;IXo'‘HlI/okI‘7ok&!IHoho'k!ISPPokla7Sl&!IahbIHa—;IHa—;IXo'‘HlI/okI‘7ok&!IHoho'k!ISPPokla7Sl&!IahbIHa—;IHa—;IXo'‘HlI/okI‘7ok&!IHoho'k!ISPPokla7Sl&!IahbIHa—;IHa—;IXo'‘HlI/okI‘7ok&!IHoho'k!ISPPokla7Sl&!IahbIHa—;I
k;y;S—;bI;l;kha7I7S/;αIFoIr;;eIo'kX;7—;XIy7;akI/koPIlH;I3ok7b!Ih;—;kIloI"k;arIlH;Ik;y;S—;bI;l;kha7I7S/;αIFoIr;;eIo'kX;7—;XIy7;akI/koPIlH;I3ok7b!Ih;—;kIloI"k;arIlH;Ik;y;S—;bI;l;kha7I7S/;αIFoIr;;eIo'kX;7—;XIy7;akI/koPIlH;I3ok7b!Ih;—;kIloI"k;arIlH;Ik;y;S—;bI;l;kha7I7S/;αIFoIr;;eIo'kX;7—;XIy7;akI/koPIlH;I3ok7b!Ih;—;kIloI"k;arIlH;I
X3;;lIyHakSlS;XIlHalI"ShbIlo‘;lH;kIlH;IySky7;XIo/Io'kIHoP;X!IloI3a7rI3SlHShIo'kIX3;;lIyHakSlS;XIlHalI"ShbIlo‘;lH;kIlH;IySky7;XIo/Io'kIHoP;X!IloI3a7rI3SlHShIo'kIX3;;lIyHakSlS;XIlHalI"ShbIlo‘;lH;kIlH;IySky7;XIo/Io'kIHoP;X!IloI3a7rI3SlHShIo'kIX3;;lIyHakSlS;XIlHalI"ShbIlo‘;lH;kIlH;IySky7;XIo/Io'kIHoP;X!IloI3a7rI3SlHShIo'kI
Ho'X;XI3SlHIe;k/;ylIH;aklX!IloI";IHoh;XlIo—;kIlH;Ie;hy;IaXI3;77IaXIo—;kIlH;Ieo'hbX!IHo'X;XI3SlHIe;k/;ylIH;aklX!IloI";IHoh;XlIo—;kIlH;Ie;hy;IaXI3;77IaXIo—;kIlH;Ieo'hbX!IHo'X;XI3SlHIe;k/;ylIH;aklX!IloI";IHoh;XlIo—;kIlH;Ie;hy;IaXI3;77IaXIo—;kIlH;Ieo'hbX!IHo'X;XI3SlHIe;k/;ylIH;aklX!IloI";IHoh;XlIo—;kIlH;Ie;hy;IaXI3;77IaXIo—;kIlH;Ieo'hbX!I
h;—;kIloIe;kPSlIlH;I7Sll7;IkSXSh‘XIo/IPoP;hlak&Iah‘;k!I3HSyHIX;;PI"'lIaIlkS/7;Ih;—;kIloIe;kPSlIlH;I7Sll7;IkSXSh‘XIo/IPoP;hlak&Iah‘;k!I3HSyHIX;;PI"'lIaIlkS/7;Ih;—;kIloIe;kPSlIlH;I7Sll7;IkSXSh‘XIo/IPoP;hlak&Iah‘;k!I3HSyHIX;;PI"'lIaIlkS/7;Ih;—;kIloIe;kPSlIlH;I7Sll7;IkSXSh‘XIo/IPoP;hlak&Iah‘;k!I3HSyHIX;;PI"'lIaIlkS/7;I
";ya'X;IlH;&IeaXXIa3a&IXoIכ'Syr7&!IloIboIlH;IXPa77Ib'lS;XIlHalIk;y'kI3SlHI;—;k&I";alI";ya'X;IlH;&IeaXXIa3a&IXoIכ'Syr7&!IloIboIlH;IXPa77Ib'lS;XIlHalIk;y'kI3SlHI;—;k&I";alI";ya'X;IlH;&IeaXXIa3a&IXoIכ'Syr7&!IloIboIlH;IXPa77Ib'lS;XIlHalIk;y'kI3SlHI;—;k&I";alI";ya'X;IlH;&IeaXXIa3a&IXoIכ'Syr7&!IloIboIlH;IXPa77Ib'lS;XIlHalIk;y'kI3SlHI;—;k&I";alI
o/IlH;Ie;hb'7'P!IahbIlHalIP'XlI";Iboh;I"&Iek;X;hlI/oky;IahbI"&IShXlahl7&I/a77Sh‘Io/IlH;Ie;hb'7'P!IahbIlHalIP'XlI";Iboh;I"&Iek;X;hlI/oky;IahbI"&IShXlahl7&I/a77Sh‘Io/IlH;Ie;hb'7'P!IahbIlHalIP'XlI";Iboh;I"&Iek;X;hlI/oky;IahbI"&IShXlahl7&I/a77Sh‘Io/IlH;Ie;hb'7'P!IahbIlHalIP'XlI";Iboh;I"&Iek;X;hlI/oky;IahbI"&IShXlahl7&I/a77Sh‘I
"ayrI'eohIlH;I7o/lS;XlIekShySe7;!IokIlH;&IyahholI";Iboh;IalIa77"ayrI'eohIlH;I7o/lS;XlIekShySe7;!IokIlH;&IyahholI";Iboh;IalIa77"ayrI'eohIlH;I7o/lS;XlIekShySe7;!IokIlH;&IyahholI";Iboh;IalIa77"ayrI'eohIlH;I7o/lS;XlIekShySe7;!IokIlH;&IyahholI";Iboh;IalIa77—lH;X;Iak;IaXIho"7;IlH;X;Iak;IaXIho"7;IlH;X;Iak;IaXIho"7;IlH;X;Iak;IaXIho"7;I
3a&XIo/I‘7okS/&Sh‘IבHkSXl!IahbIo/I";Sh‘I‘7okS/S;bIShIןSP!IaXIah&IloI3HSyHI3;IyahI;—;kI3a&XIo/I‘7okS/&Sh‘IבHkSXl!IahbIo/I";Sh‘I‘7okS/S;bIShIןSP!IaXIah&IloI3HSyHI3;IyahI;—;kI3a&XIo/I‘7okS/&Sh‘IבHkSXl!IahbIo/I";Sh‘I‘7okS/S;bIShIןSP!IaXIah&IloI3HSyHI3;IyahI;—;kI3a&XIo/I‘7okS/&Sh‘IבHkSXl!IahbIo/I";Sh‘I‘7okS/S;bIShIןSP!IaXIah&IloI3HSyHI3;IyahI;—;kI
attain.attain.attain.attain.
Faithfulness may be said to be the most beautiful and the most necessary
characteristic in a true soul. However much we admire gifts and graces and
beautiful characteristics, or incipient, or possible, or developed excellences in
human character, there is one thing about which we are quite certain, and that
is, that the real ground and bond of all that is truly lovely—S/IlHalI7o—;7Sh;XXISXIloIS/IlHalI7o—;7Sh;XXISXIloIS/IlHalI7o—;7Sh;XXISXIloIS/IlHalI7o—;7Sh;XXISXIloI
yoPPahbIo'kIe;kPah;hlIabPSkalSohIahbIo'kIyoPe7;l;IyonfidenceyoPPahbIo'kIe;kPah;hlIabPSkalSohIahbIo'kIyoPe7;l;IyonfidenceyoPPahbIo'kIe;kPah;hlIabPSkalSohIahbIo'kIyoPe7;l;IyonfidenceyoPPahbIo'kIe;kPah;hlIabPSkalSohIahbIo'kIyoPe7;l;Iyonfidence—SXIlHalISXIlHalISXIlHalISXIlHalI
yHakayl;kSXlSyIo/I'hXHar;hIlk'lHIahbI/SkPIk;a7Sl&I3HSyHIyahI";Ik;7S;bI'eoh!I3HSyHIyHakayl;kSXlSyIo/I'hXHar;hIlk'lHIahbI/SkPIk;a7Sl&I3HSyHIyahI";Ik;7S;bI'eoh!I3HSyHIyHakayl;kSXlSyIo/I'hXHar;hIlk'lHIahbI/SkPIk;a7Sl&I3HSyHIyahI";Ik;7S;bI'eoh!I3HSyHIyHakayl;kSXlSyIo/I'hXHar;hIlk'lHIahbI/SkPIk;a7Sl&I3HSyHIyahI";Ik;7S;bI'eoh!I3HSyHI
aXX'k;XI'XIlHalI3HalI3;IabPSk;IHaXIXlk;h‘lHIShISl!IahbI3S77I7aXlaXX'k;XI'XIlHalI3HalI3;IabPSk;IHaXIXlk;h‘lHIShISl!IahbI3S77I7aXlaXX'k;XI'XIlHalI3HalI3;IabPSk;IHaXIXlk;h‘lHIShISl!IahbI3S77I7aXlaXX'k;XI'XIlHalI3HalI3;IabPSk;IHaXIXlk;h‘lHIShISl!IahbI3S77I7aXl—3HSyHI3;Iya77I3HSyHI3;Iya77I3HSyHI3;Iya77I3HSyHI3;Iya77I
faithfulness.faithfulness.faithfulness./aSlH/'7h;XX”סIסIסIסIשςol;4Iם”Iץ”IמhoפIיSll7;”חשςol;4Iם”Iץ”IמhoפIיSll7;”חשςol;4Iם”Iץ”IמhoפIיSll7;”חשςol;4Iם”Iץ”IמhoפIיSll7;”ח
II
God’XIתXlSPal;Io/IיSll7;IFHSh‘XXIתXlSPal;Io/IיSll7;IFHSh‘XXIתXlSPal;Io/IיSll7;IFHSh‘XXIתXlSPal;Io/IיSll7;IFHSh‘X
1. The least things are important in God’XIXS‘Hl”Iם;Irho3IHo3Io"X;k—ahlIן;ISXIo/IXIXS‘Hl”Iם;Irho3IHo3Io"X;k—ahlIן;ISXIo/IXIXS‘Hl”Iם;Irho3IHo3Io"X;k—ahlIן;ISXIo/IXIXS‘Hl”Iם;Irho3IHo3Io"X;k—ahlIן;ISXIo/I
XPa77IlHSh‘X”Iן;I'eHo7bXIlH;IXeakko3XPa77IlHSh‘X”Iן;I'eHo7bXIlH;IXeakko3XPa77IlHSh‘X”Iן;I'eHo7bXIlH;IXeakko3XPa77IlHSh‘X”Iן;I'eHo7bXIlH;IXeakko3’XI3Sh‘!Iy7olH;XIlH;I7S7&I3SlHIןSXIo3hIXI3Sh‘!Iy7olH;XIlH;I7S7&I3SlHIןSXIo3hIXI3Sh‘!Iy7olH;XIlH;I7S7&I3SlHIןSXIo3hIXI3Sh‘!Iy7olH;XIlH;I7S7&I3SlHIןSXIo3hI
88

";a'lS/&Sh‘IHahb!IahbIh'P";kXIlH;IHaSkXIo/IןSXIyHS7bk;h”Iן;IHo7bXIlH;I"a7ahySh‘XIo/I";a'lS/&Sh‘IHahb!IahbIh'P";kXIlH;IHaSkXIo/IןSXIyHS7bk;h”Iן;IHo7bXIlH;I"a7ahySh‘XIo/I";a'lS/&Sh‘IHahb!IahbIh'P";kXIlH;IHaSkXIo/IןSXIyHS7bk;h”Iן;IHo7bXIlH;I"a7ahySh‘XIo/I";a'lS/&Sh‘IHahb!IahbIh'P";kXIlH;IHaSkXIo/IןSXIyHS7bk;h”Iן;IHo7bXIlH;I"a7ahySh‘XIo/I
lH;Iy7o'bX”Iן;IPar;XIlH;IXPa77IbkoeXIo/IkaSh”IτlIaXlohSXH;XIa77IlHo'‘HlIloIo"X;k—;IlH;Iy7o'bX”Iן;IPar;XIlH;IXPa77IbkoeXIo/IkaSh”IτlIaXlohSXH;XIa77IlHo'‘HlIloIo"X;k—;IlH;Iy7o'bX”Iן;IPar;XIlH;IXPa77IbkoeXIo/IkaSh”IτlIaXlohSXH;XIa77IlHo'‘HlIloIo"X;k—;IlH;Iy7o'bX”Iן;IPar;XIlH;IXPa77IbkoeXIo/IkaSh”IτlIaXlohSXH;XIa77IlHo'‘HlIloIo"X;k—;I
lH;IPSh'l;h;XXIo/I…oblH;IPSh'l;h;XXIo/I…oblH;IPSh'l;h;XXIo/I…oblH;IPSh'l;h;XXIo/I…ob’XI‘o—;khP;hl!IahbIo/IlH;Ihal'ka7IahbIyoPPohIekoy;XX;XIXI‘o—;khP;hl!IahbIo/IlH;Ihal'ka7IahbIyoPPohIekoy;XX;XIXI‘o—;khP;hl!IahbIo/IlH;Ihal'ka7IahbIyoPPohIekoy;XX;XIXI‘o—;khP;hl!IahbIo/IlH;Ihal'ka7IahbIyoPPohIekoy;XX;XI
3HSyHIן;IyakkS;XIohI/koPIba&IloIba&”IןSXIboPShSohXIak;IXek;abIo'l!IX&Xl;PI";&ohbI3HSyHIן;IyakkS;XIohI/koPIba&IloIba&”IןSXIboPShSohXIak;IXek;abIo'l!IX&Xl;PI";&ohbI3HSyHIן;IyakkS;XIohI/koPIba&IloIba&”IןSXIboPShSohXIak;IXek;abIo'l!IX&Xl;PI";&ohbI3HSyHIן;IyakkS;XIohI/koPIba&IloIba&”IןSXIboPShSohXIak;IXek;abIo'l!IX&Xl;PI";&ohbI
X&Xl;P!IX&Xl;PIa"o—;IX&Xl;P!I/S77Sh‘Ia77IH;S‘HlIahbI7alSl'b;!I"'lIן;ISXIh;—;kI7oXlIShIX&Xl;P!IX&Xl;PIa"o—;IX&Xl;P!I/S77Sh‘Ia77IH;S‘HlIahbI7alSl'b;!I"'lIן;ISXIh;—;kI7oXlIShIX&Xl;P!IX&Xl;PIa"o—;IX&Xl;P!I/S77Sh‘Ia77IH;S‘HlIahbI7alSl'b;!I"'lIן;ISXIh;—;kI7oXlIShIX&Xl;P!IX&Xl;PIa"o—;IX&Xl;P!I/S77Sh‘Ia77IH;S‘HlIahbI7alSl'b;!I"'lIן;ISXIh;—;kI7oXlIShI
lH;I—aXlIokIPa‘hS/Sy;hl”Iן;Ib;Xy;hbXIloIahISh/ShSl;Ib;laS7!IahbI"'S7bXIaI7Sll7;I'hS—;kX;IlH;I—aXlIokIPa‘hS/Sy;hl”Iן;Ib;Xy;hbXIloIahISh/ShSl;Ib;laS7!IahbI"'S7bXIaI7Sll7;I'hS—;kX;IlH;I—aXlIokIPa‘hS/Sy;hl”Iן;Ib;Xy;hbXIloIahISh/ShSl;Ib;laS7!IahbI"'S7bXIaI7Sll7;I'hS—;kX;IlH;I—aXlIokIPa‘hS/Sy;hl”Iן;Ib;Xy;hbXIloIahISh/ShSl;Ib;laS7!IahbI"'S7bXIaI7Sll7;I'hS—;kX;I
ShIlH;IXPa77;XlIlHSh‘X”Iן;IyakkS;XIohIaIekoy;XXIo/I‘ko3lHIShI;—;k&Ilk;;!IahbI/7o3;k!IShIlH;IXPa77;XlIlHSh‘X”Iן;IyakkS;XIohIaIekoy;XXIo/I‘ko3lHIShI;—;k&Ilk;;!IahbI/7o3;k!IShIlH;IXPa77;XlIlHSh‘X”Iן;IyakkS;XIohIaIekoy;XXIo/I‘ko3lHIShI;—;k&Ilk;;!IahbI/7o3;k!IShIlH;IXPa77;XlIlHSh‘X”Iן;IyakkS;XIohIaIekoy;XXIo/I‘ko3lHIShI;—;k&Ilk;;!IahbI/7o3;k!I
ahbI7S—Sh‘IlHSh‘[IayyoPe7SXH;XIShI;ayHIahIShl;kha7Iok‘ahSאalSoh!IahbI3okrXIlH;IahbI7S—Sh‘IlHSh‘[IayyoPe7SXH;XIShI;ayHIahIShl;kha7Iok‘ahSאalSoh!IahbI3okrXIlH;IahbI7S—Sh‘IlHSh‘[IayyoPe7SXH;XIShI;ayHIahIShl;kha7Iok‘ahSאalSoh!IahbI3okrXIlH;IahbI7S—Sh‘IlHSh‘[IayyoPe7SXH;XIShI;ayHIahIShl;kha7Iok‘ahSאalSoh!IahbI3okrXIlH;I
/'hylSohXIo/IahIShl;kha7I7a"okalok&!IlooIb;7Syal;Ia77I/okI;&;IokIShXlk'P;hlIloIlkay;”I/'hylSohXIo/IahIShl;kha7I7a"okalok&!IlooIb;7Syal;Ia77I/okI;&;IokIShXlk'P;hlIloIlkay;”I/'hylSohXIo/IahIShl;kha7I7a"okalok&!IlooIb;7Syal;Ia77I/okI;&;IokIShXlk'P;hlIloIlkay;”I/'hylSohXIo/IahIShl;kha7I7a"okalok&!IlooIb;7Syal;Ia77I/okI;&;IokIShXlk'P;hlIloIlkay;”I
ן;IaklSy'7al;XIlH;IP;P";kXIahbISPe;7XIlH;IShXlShylXIo/I;—;k&I7S—Sh‘IPol;IlHalIXHSh;XIן;IaklSy'7al;XIlH;IP;P";kXIahbISPe;7XIlH;IShXlShylXIo/I;—;k&I7S—Sh‘IPol;IlHalIXHSh;XIן;IaklSy'7al;XIlH;IP;P";kXIahbISPe;7XIlH;IShXlShylXIo/I;—;k&I7S—Sh‘IPol;IlHalIXHSh;XIן;IaklSy'7al;XIlH;IP;P";kXIahbISPe;7XIlH;IShXlShylXIo/I;—;k&I7S—Sh‘IPol;IlHalIXHSh;XI
ShIlH;IX'h";aP”IFH;IShX;ylI3HSyHISXISh—SXS"7;IloIlH;Ihar;bI;&;!I3H;hIe7ay;bI'hb;kIShIlH;IX'h";aP”IFH;IShX;ylI3HSyHISXISh—SXS"7;IloIlH;Ihar;bI;&;!I3H;hIe7ay;bI'hb;kIShIlH;IX'h";aP”IFH;IShX;ylI3HSyHISXISh—SXS"7;IloIlH;Ihar;bI;&;!I3H;hIe7ay;bI'hb;kIShIlH;IX'h";aP”IFH;IShX;ylI3HSyHISXISh—SXS"7;IloIlH;Ihar;bI;&;!I3H;hIe7ay;bI'hb;kI
lH;IPSykoXyoe;ISXIbSXyo—;k;bIloI";IaXIyoPe7;l;IShI;—;k&Ib;laS7IaXIlH;I‘k;al;XlIX'h”IlH;IPSykoXyoe;ISXIbSXyo—;k;bIloI";IaXIyoPe7;l;IShI;—;k&Ib;laS7IaXIlH;I‘k;al;XlIX'h”IlH;IPSykoXyoe;ISXIbSXyo—;k;bIloI";IaXIyoPe7;l;IShI;—;k&Ib;laS7IaXIlH;I‘k;al;XlIX'h”IlH;IPSykoXyoe;ISXIbSXyo—;k;bIloI";IaXIyoPe7;l;IShI;—;k&Ib;laS7IaXIlH;I‘k;al;XlIX'h”I
τlXIQoShl;bI7SP"X!ISlXI"kS77SahlI;&;!ISlXI3Sh‘Io/I‘a'א;!ISlXIyoalIo/Ieo7SXH;bIPaS7!Iak;Ia77IτlXIQoShl;bI7SP"X!ISlXI"kS77SahlI;&;!ISlXI3Sh‘Io/I‘a'א;!ISlXIyoalIo/Ieo7SXH;bIPaS7!Iak;Ia77IτlXIQoShl;bI7SP"X!ISlXI"kS77SahlI;&;!ISlXI3Sh‘Io/I‘a'א;!ISlXIyoalIo/Ieo7SXH;bIPaS7!Iak;Ia77IτlXIQoShl;bI7SP"X!ISlXI"kS77SahlI;&;!ISlXI3Sh‘Io/I‘a'א;!ISlXIyoalIo/Ieo7SXH;bIPaS7!Iak;Ia77I
o/Ie;k/;ylI/ShSXH”Iτ/!IHa—Sh‘IX;akyH;bIlHko'‘HIlH;IPaQ;XlSyI/S;7bXI;P"kay;bI"&IlH;Io/Ie;k/;ylI/ShSXH”Iτ/!IHa—Sh‘IX;akyH;bIlHko'‘HIlH;IPaQ;XlSyI/S;7bXI;P"kay;bI"&IlH;Io/Ie;k/;ylI/ShSXH”Iτ/!IHa—Sh‘IX;akyH;bIlHko'‘HIlH;IPaQ;XlSyI/S;7bXI;P"kay;bI"&IlH;Io/Ie;k/;ylI/ShSXH”Iτ/!IHa—Sh‘IX;akyH;bIlHko'‘HIlH;IPaQ;XlSyI/S;7bXI;P"kay;bI"&IlH;I
;&;Io/IlH;IaXlkohoP;k!I3;IyohlkaylIo'kI‘aא;IloIlH;I—;kS;XlIaloPIo/I3HSyHIXyS;hy;I;&;Io/IlH;IaXlkohoP;k!I3;IyohlkaylIo'kI‘aא;IloIlH;I—;kS;XlIaloPIo/I3HSyHIXyS;hy;I;&;Io/IlH;IaXlkohoP;k!I3;IyohlkaylIo'kI‘aא;IloIlH;I—;kS;XlIaloPIo/I3HSyHIXyS;hy;I;&;Io/IlH;IaXlkohoP;k!I3;IyohlkaylIo'kI‘aא;IloIlH;I—;kS;XlIaloPIo/I3HSyHIXyS;hy;I
yahIlar;Iyo‘hSאahy;!I3;I/ShbIlH;IXaP;Ie;k—abSh‘I3alyH/'7h;XXIahbIlH;IXaP;Iyak;IyahIlar;Iyo‘hSאahy;!I3;I/ShbIlH;IXaP;Ie;k—abSh‘I3alyH/'7h;XXIahbIlH;IXaP;Iyak;IyahIlar;Iyo‘hSאahy;!I3;I/ShbIlH;IXaP;Ie;k—abSh‘I3alyH/'7h;XXIahbIlH;IXaP;Iyak;IyahIlar;Iyo‘hSאahy;!I3;I/ShbIlH;IXaP;Ie;k—abSh‘I3alyH/'7h;XXIahbIlH;IXaP;Iyak;I
lar;hIShIlH;I"a7ahySh‘Io/IahI;eH;P;ka7IohISlXI3Sh‘IaXIShIlH;IeoSXSh‘Io/IaI3ok7b”IםSlHIlar;hIShIlH;I"a7ahySh‘Io/IahI;eH;P;ka7IohISlXI3Sh‘IaXIShIlH;IeoSXSh‘Io/IaI3ok7b”IםSlHIlar;hIShIlH;I"a7ahySh‘Io/IahI;eH;P;ka7IohISlXI3Sh‘IaXIShIlH;IeoSXSh‘Io/IaI3ok7b”IםSlHIlar;hIShIlH;I"a7ahySh‘Io/IahI;eH;P;ka7IohISlXI3Sh‘IaXIShIlH;IeoSXSh‘Io/IaI3ok7b”IםSlHI
…obIlH;k;ISXIlHSXIPSh'l;XlIall;hlSohIloIb;laS7X!IahbIlH;I7;aXlI3okrISXIaXI/aSlH/'77&I…obIlH;k;ISXIlHSXIPSh'l;XlIall;hlSohIloIb;laS7X!IahbIlH;I7;aXlI3okrISXIaXI/aSlH/'77&I…obIlH;k;ISXIlHSXIPSh'l;XlIall;hlSohIloIb;laS7X!IahbIlH;I7;aXlI3okrISXIaXI/aSlH/'77&I…obIlH;k;ISXIlHSXIPSh'l;XlIall;hlSohIloIb;laS7X!IahbIlH;I7;aXlI3okrISXIaXI/aSlH/'77&I
;פ;y'l;bIaXIlH;I‘k;al;Xl”;פ;y'l;bIaXIlH;I‘k;al;Xl”;פ;y'l;bIaXIlH;I‘k;al;Xl”;פ;y'l;bIaXIlH;I‘k;al;Xl”
One of the kings of Persia, when hunting, was desirous of eating of the venison in
the field. Some of his attendants went to a neighbouring village, and took away a
quantity of salt to season it; but the king, suspecting how they had acted, ordered
them immediately to go and pay for it. Then, turning to his attendants, he said:
“FHSXISXIaIXPa77IPall;kIShISlX;7/!I"'lIaI‘k;alIoh;IaXIk;‘akbXIP;[I/okIaIrSh‘Io'‘HlI;—;kIFHSXISXIaIXPa77IPall;kIShISlX;7/!I"'lIaI‘k;alIoh;IaXIk;‘akbXIP;[I/okIaIrSh‘Io'‘HlI;—;kIFHSXISXIaIXPa77IPall;kIShISlX;7/!I"'lIaI‘k;alIoh;IaXIk;‘akbXIP;[I/okIaIrSh‘Io'‘HlI;—;kIFHSXISXIaIXPa77IPall;kIShISlX;7/!I"'lIaI‘k;alIoh;IaXIk;‘akbXIP;[I/okIaIrSh‘Io'‘HlI;—;kI
loI";IQ'Xl!I";ya'X;IH;ISXIahI;פaPe7;IloIHSXIX'"Q;ylX[IahbIS/IH;IX3;k—;IShIlkS/7;X!IlH;&IloI";IQ'Xl!I";ya'X;IH;ISXIahI;פaPe7;IloIHSXIX'"Q;ylX[IahbIS/IH;IX3;k—;IShIlkS/7;X!IlH;&IloI";IQ'Xl!I";ya'X;IH;ISXIahI;פaPe7;IloIHSXIX'"Q;ylX[IahbIS/IH;IX3;k—;IShIlkS/7;X!IlH;&IloI";IQ'Xl!I";ya'X;IH;ISXIahI;פaPe7;IloIHSXIX'"Q;ylX[IahbIS/IH;IX3;k—;IShIlkS/7;X!IlH;&I
3S77I";yoP;IbSXXo7'l;”Iτ/IτIyahholIPar;Ia77IP&Ie;oe7;IQ'XlIShIXPa77IlHSh‘X!IτIyahIalI3S77I";yoP;IbSXXo7'l;”Iτ/IτIyahholIPar;Ia77IP&Ie;oe7;IQ'XlIShIXPa77IlHSh‘X!IτIyahIalI3S77I";yoP;IbSXXo7'l;”Iτ/IτIyahholIPar;Ia77IP&Ie;oe7;IQ'XlIShIXPa77IlHSh‘X!IτIyahIalI3S77I";yoP;IbSXXo7'l;”Iτ/IτIyahholIPar;Ia77IP&Ie;oe7;IQ'XlIShIXPa77IlHSh‘X!IτIyahIalI
7;aXlIXHo3IlH;PIlHalISlISXIeoXXS"7;IloI";IXo”7;aXlIXHo3IlH;PIlHalISlISXIeoXXS"7;IloI";IXo”7;aXlIXHo3IlH;PIlHalISlISXIeoXXS"7;IloI";IXo”7;aXlIXHo3IlH;PIlHalISlISXIeoXXS"7;IloI";IXo””
077IXS‘HlXIahbIXo'hbXIo/Iba&IahbI&;ak!077IXS‘HlXIahbIXo'hbXIo/Iba&IahbI&;ak!077IXS‘HlXIahbIXo'hbXIo/Iba&IahbI&;ak!077IXS‘HlXIahbIXo'hbXIo/Iba&IahbI&;ak!
All groups and forms, each leaf and gem,
Are thine, O God, nor will I fear
To talk to Thee of them.
89

Too great Thy heart is to despise,
Whose day girds centuries about;
From things which we name small, Thine eyes
See great things looking out.1 [Note: George MacDonald, Poetical Works, i. 283.]
2 Christ stooped to the smallest things. He could have preached a Sermon on the
Mount every morning. Each night He could have stilled the sea before His
astonished disciples, and shown the conscious waves lulling into peace under His
feet. He could have transfigured Himself before Pilate and the astonished
multitudes of the Temple. He could have made visible ascensions in the noon of
every day, and revealed His form standing in the sun, like the angel of the
Apocalypse. But this was not His mind. The incidents of which His work is
principally made up are, humanly speaking, very humble and unpretending. The
most faithful pastor in the world was never able, in any degree, to approach the
Saviour in the lowliness of His manner and His attention to humble things. His
teachings were in retired places, and His illustrations were drawn from ordinary
affairs. If the finger of faith touched Him in the crowd, He knew the touch and
distinguished also the faith. He reproved the ambitious housewifery of a humble
woman. After He had healed a poor being, blind from his birth—aI3okrIaI3okrIaI3okrIaI3okrI
lkahXy;hbSh‘Ia77I"'lIצS—Sh;Ieo3;klkahXy;hbSh‘Ia77I"'lIצS—Sh;Ieo3;klkahXy;hbSh‘Ia77I"'lIצS—Sh;Ieo3;klkahXy;hbSh‘Ia77I"'lIצS—Sh;Ieo3;k—ן;Ik;l'kh;bIahbIXo'‘HlIHSPIo'l!IaXIlH;IPoXlIן;Ik;l'kh;bIahbIXo'‘HlIHSPIo'l!IaXIlH;IPoXlIן;Ik;l'kh;bIahbIXo'‘HlIHSPIo'l!IaXIlH;IPoXlIן;Ik;l'kh;bIahbIXo'‘HlIHSPIo'l!IaXIlH;IPoXlI
H'P"7;I’a""alHH'P"7;I’a""alHH'P"7;I’a""alHH'P"7;I’a""alHףccףXyHoo7Il;ayH;kIPS‘HlIHa—;Iboh;[Iahb!I3H;hIן;IHabI/o'hbIHSP!IXyHoo7Il;ayH;kIPS‘HlIHa—;Iboh;[Iahb!I3H;hIן;IHabI/o'hbIHSP!IXyHoo7Il;ayH;kIPS‘HlIHa—;Iboh;[Iahb!I3H;hIן;IHabI/o'hbIHSP!IXyHoo7Il;ayH;kIPS‘HlIHa—;Iboh;[Iahb!I3H;hIן;IHabI/o'hbIHSP!I
yaXlIo'lIahbIe;kX;y'l;bI"&IP;h!Iן;Ila'‘HlIHSPIekS—al;7&IlH;IHS‘H;XlIX;yk;lXIo/IןSXIyaXlIo'lIahbIe;kX;y'l;bI"&IP;h!Iן;Ila'‘HlIHSPIekS—al;7&IlH;IHS‘H;XlIX;yk;lXIo/IןSXIyaXlIo'lIahbIe;kX;y'l;bI"&IP;h!Iן;Ila'‘HlIHSPIekS—al;7&IlH;IHS‘H;XlIX;yk;lXIo/IןSXIyaXlIo'lIahbIe;kX;y'l;bI"&IP;h!Iן;Ila'‘HlIHSPIekS—al;7&IlH;IHS‘H;XlIX;yk;lXIo/IןSXI
W;XXSaHXHSe”IםH;hIlH;I3ok7bIako'hbIH'h‘Ibakr;h;bIShIX&PealH&I3SlHIןSXIykoXX!IW;XXSaHXHSe”IםH;hIlH;I3ok7bIako'hbIH'h‘Ibakr;h;bIShIX&PealH&I3SlHIןSXIykoXX!IW;XXSaHXHSe”IםH;hIlH;I3ok7bIako'hbIH'h‘Ibakr;h;bIShIX&PealH&I3SlHIןSXIykoXX!IW;XXSaHXHSe”IםH;hIlH;I3ok7bIako'hbIH'h‘Ibakr;h;bIShIX&PealH&I3SlHIןSXIykoXX!I
ahbIlH;I;aklHI3aXIXHarSh‘I3SlHISh3akbIaPaא;P;hl!Iן;IןSPX;7/I3aXIk;P;P";kSh‘IahbIlH;I;aklHI3aXIXHarSh‘I3SlHISh3akbIaPaא;P;hl!Iן;IןSPX;7/I3aXIk;P;P";kSh‘IahbIlH;I;aklHI3aXIXHarSh‘I3SlHISh3akbIaPaא;P;hl!Iן;IןSPX;7/I3aXIk;P;P";kSh‘IahbIlH;I;aklHI3aXIXHarSh‘I3SlHISh3akbIaPaא;P;hl!Iן;IןSPX;7/I3aXIk;P;P";kSh‘I
ןSXIPolH;k!IahbIbSXyHak‘Sh‘IlH;I/S7Sa7Iyak;XIo/IaI‘oobIXoh”I0hbI3H;hIן;I"'kXlIlH;IןSXIPolH;k!IahbIbSXyHak‘Sh‘IlH;I/S7Sa7Iyak;XIo/IaI‘oobIXoh”I0hbI3H;hIן;I"'kXlIlH;IןSXIPolH;k!IahbIbSXyHak‘Sh‘IlH;I/S7Sa7Iyak;XIo/IaI‘oobIXoh”I0hbI3H;hIן;I"'kXlIlH;IןSXIPolH;k!IahbIbSXyHak‘Sh‘IlH;I/S7Sa7Iyak;XIo/IaI‘oobIXoh”I0hbI3H;hIן;I"'kXlIlH;I
"akXIo/Ib;alH!ISlXI/SkXlIahbI/Sha7Iyohכ';kok!Iן;I/o7b;bIlH;I7Sh;hIy7olHXIahbIlH;I"akXIo/Ib;alH!ISlXI/SkXlIahbI/Sha7Iyohכ';kok!Iן;I/o7b;bIlH;I7Sh;hIy7olHXIahbIlH;I"akXIo/Ib;alH!ISlXI/SkXlIahbI/Sha7Iyohכ';kok!Iן;I/o7b;bIlH;I7Sh;hIy7olHXIahbIlH;I"akXIo/Ib;alH!ISlXI/SkXlIahbI/Sha7Iyohכ';kok!Iן;I/o7b;bIlH;I7Sh;hIy7olHXIahbIlH;I
haerSh!IahbI7aSbIlH;PIShIokb;kIaeakl!IXHo3Sh‘IlHal!IaXIShIlH;I‘k;al;XlIlHSh‘X!Iן;IHabIhaerSh!IahbI7aSbIlH;PIShIokb;kIaeakl!IXHo3Sh‘IlHal!IaXIShIlH;I‘k;al;XlIlHSh‘X!Iן;IHabIhaerSh!IahbI7aSbIlH;PIShIokb;kIaeakl!IXHo3Sh‘IlHal!IaXIShIlH;I‘k;al;XlIlHSh‘X!Iן;IHabIhaerSh!IahbI7aSbIlH;PIShIokb;kIaeakl!IXHo3Sh‘IlHal!IaXIShIlH;I‘k;al;XlIlHSh‘X!Iן;IHabI
aIX;lIe'keoX;Ia7XoIyohy;khSh‘IlH;IXPa77;Xl”I0hbIlH'X!I3H;hIe;k/;yl7&IXyahh;b!IlH;IaIX;lIe'keoX;Ia7XoIyohy;khSh‘IlH;IXPa77;Xl”I0hbIlH'X!I3H;hIe;k/;yl7&IXyahh;b!IlH;IaIX;lIe'keoX;Ia7XoIyohy;khSh‘IlH;IXPa77;Xl”I0hbIlH'X!I3H;hIe;k/;yl7&IXyahh;b!IlH;IaIX;lIe'keoX;Ia7XoIyohy;khSh‘IlH;IXPa77;Xl”I0hbIlH'X!I3H;hIe;k/;yl7&IXyahh;b!IlH;I
3okrIo/IבHkSXl3okrIo/IבHkSXl3okrIo/IבHkSXl3okrIo/IבHkSXl’XIk;b;PelSoh!I7Sr;IlH;Iyk;al;bI'hS—;kX;!ISXIX;;hIloI";IaI—aXlIok"Io/IXIk;b;PelSoh!I7Sr;IlH;Iyk;al;bI'hS—;kX;!ISXIX;;hIloI";IaI—aXlIok"Io/IXIk;b;PelSoh!I7Sr;IlH;Iyk;al;bI'hS—;kX;!ISXIX;;hIloI";IaI—aXlIok"Io/IXIk;b;PelSoh!I7Sr;IlH;Iyk;al;bI'hS—;kX;!ISXIX;;hIloI";IaI—aXlIok"Io/I
‘7ok&!I3ko'‘HlI'eIo'lIo/I/ShSXH;bIeaklSy7;X”Iςo3IaI7S/;Io/I‘k;alIahbIekobS‘So'XI‘7ok&!I3ko'‘HlI'eIo'lIo/I/ShSXH;bIeaklSy7;X”Iςo3IaI7S/;Io/I‘k;alIahbIekobS‘So'XI‘7ok&!I3ko'‘HlI'eIo'lIo/I/ShSXH;bIeaklSy7;X”Iςo3IaI7S/;Io/I‘k;alIahbIekobS‘So'XI‘7ok&!I3ko'‘HlI'eIo'lIo/I/ShSXH;bIeaklSy7;X”Iςo3IaI7S/;Io/I‘k;alIahbIekobS‘So'XI
;פe7oSlXI3o'7bIHa—;I";;hIyoPeakalS—;7&IahI;aX&IlHSh‘I/okIןSP!I"'lIloIyo—;kIןSPX;7/I;פe7oSlXI3o'7bIHa—;I";;hIyoPeakalS—;7&IahI;aX&IlHSh‘I/okIןSP!I"'lIloIyo—;kIןSPX;7/I;פe7oSlXI3o'7bIHa—;I";;hIyoPeakalS—;7&IahI;aX&IlHSh‘I/okIןSP!I"'lIloIyo—;kIןSPX;7/I;פe7oSlXI3o'7bIHa—;I";;hIyoPeakalS—;7&IahI;aX&IlHSh‘I/okIןSP!I"'lIloIyo—;kIןSPX;7/I
3SlHI";a'l&IahbI‘7ok&IShIXPa77IlHSh‘X!IloIXoI/S77IahbIabokhI;—;k&I7Sll7;IH'PahI3SlHI";a'l&IahbI‘7ok&IShIXPa77IlHSh‘X!IloIXoI/S77IahbIabokhI;—;k&I7Sll7;IH'PahI3SlHI";a'l&IahbI‘7ok&IShIXPa77IlHSh‘X!IloIXoI/S77IahbIabokhI;—;k&I7Sll7;IH'PahI3SlHI";a'l&IahbI‘7ok&IShIXPa77IlHSh‘X!IloIXoI/S77IahbIabokhI;—;k&I7Sll7;IH'PahI
oyyaXSohIaXIloIPar;ISlIצS—Sh;oyyaXSohIaXIloIPar;ISlIצS—Sh;oyyaXSohIaXIloIPar;ISlIצS—Sh;oyyaXSohIaXIloIPar;ISlIצS—Sh;—lHSXI3aXIaI3okrIo/IXrS77I3HSyHIhoIPShbIokIHahbI3aXIlHSXI3aXIaI3okrIo/IXrS77I3HSyHIhoIPShbIokIHahbI3aXIlHSXI3aXIaI3okrIo/IXrS77I3HSyHIhoIPShbIokIHahbI3aXIlHSXI3aXIaI3okrIo/IXrS77I3HSyHIhoIPShbIokIHahbI3aXI
;כ'a7IloI"'lIlHalI3HSyHIXHae;bIlH;IaloPXIo/IlH;I3ok7b”I’'yHI;—;k&3H;k;ISXI…ob”Iן;I;כ'a7IloI"'lIlHalI3HSyHIXHae;bIlH;IaloPXIo/IlH;I3ok7b”I’'yHI;—;k&3H;k;ISXI…ob”Iן;I;כ'a7IloI"'lIlHalI3HSyHIXHae;bIlH;IaloPXIo/IlH;I3ok7b”I’'yHI;—;k&3H;k;ISXI…ob”Iן;I;כ'a7IloI"'lIlHalI3HSyHIXHae;bIlH;IaloPXIo/IlH;I3ok7b”I’'yHI;—;k&3H;k;ISXI…ob”Iן;I
ho3H;k;Io—;k7oorXIokIb;XeSX;XIXPa77IlHSh‘X”ho3H;k;Io—;k7oorXIokIb;XeSX;XIXPa77IlHSh‘X”ho3H;k;Io—;k7oorXIokIb;XeSX;XIXPa77IlHSh‘X”ho3H;k;Io—;k7oorXIokIb;XeSX;XIXPa77IlHSh‘X”
90

A friend once saw Michael Angelo at work on one of his statues. Some time
afterwards he saw him again, and said, seeing so little done, “ןa—;I&o'I";;hISb7;Iןa—;I&o'I";;hISb7;Iןa—;I&o'I";;hISb7;Iןa—;I&o'I";;hISb7;I
XShy;IτIXa3I&o'I7aXlזXShy;IτIXa3I&o'I7aXlזXShy;IτIXa3I&o'I7aXlזXShy;IτIXa3I&o'I7aXlז”
“ר&IhoIP;ahX!ר&IhoIP;ahX!ר&IhoIP;ahX!ר&IhoIP;ahX!”k;e7S;bIlH;IXy'7elok”k;e7S;bIlH;IXy'7elok”k;e7S;bIlH;IXy'7elok”k;e7S;bIlH;IXy'7elok”“τIHa—;Ik;lo'yH;bIlHSXIeaklIahbIeo7SXH;bIlHal[IτIHa—;Ik;lo'yH;bIlHSXIeaklIahbIeo7SXH;bIlHal[IτIHa—;Ik;lo'yH;bIlHSXIeaklIahbIeo7SXH;bIlHal[IτIHa—;Ik;lo'yH;bIlHSXIeaklIahbIeo7SXH;bIlHal[I
τIHa—;IXo/l;h;bIlHSXI/;al'k;IahbI"ko'‘HlIo'lIlHalIP'Xy7;[IτIHa—;I‘S—;hIPok;IτIHa—;IXo/l;h;bIlHSXI/;al'k;IahbI"ko'‘HlIo'lIlHalIP'Xy7;[IτIHa—;I‘S—;hIPok;IτIHa—;IXo/l;h;bIlHSXI/;al'k;IahbI"ko'‘HlIo'lIlHalIP'Xy7;[IτIHa—;I‘S—;hIPok;IτIHa—;IXo/l;h;bIlHSXI/;al'k;IahbI"ko'‘HlIo'lIlHalIP'Xy7;[IτIHa—;I‘S—;hIPok;I
;פek;XXSohIloIlHSXI7Se!IahbIPok;I;h;k‘&IloIlHSXI7SPb.;פek;XXSohIloIlHSXI7Se!IahbIPok;I;h;k‘&IloIlHSXI7SPb.;פek;XXSohIloIlHSXI7Se!IahbIPok;I;h;k‘&IloIlHSXI7SPb.;פek;XXSohIloIlHSXI7Se!IahbIPok;I;h;k‘&IloIlHSXI7SPb.”
“ם;77!I3;77!ם;77!I3;77!ם;77!I3;77!ם;77!I3;77!”XaSbIlH;I/kS;hb!XaSbIlH;I/kS;hb!XaSbIlH;I/kS;hb!XaSbIlH;I/kS;hb!“a77IlH;X;Iak;IlkS/7;X”a77IlH;X;Iak;IlkS/7;X”a77IlH;X;Iak;IlkS/7;X”a77IlH;X;Iak;IlkS/7;X””
“τlIPa&I";IXo!τlIPa&I";IXo!τlIPa&I";IXo!τlIPa&I";IXo!”k;e7S;bI0h‘;7o[k;e7S;bI0h‘;7o[k;e7S;bI0h‘;7o[k;e7S;bI0h‘;7o[“"'lIk;yo77;ylIlHalIlkS/7;XIPar;Ie;k/;ylSoh!IahbIlHalI"'lIk;yo77;ylIlHalIlkS/7;XIPar;Ie;k/;ylSoh!IahbIlHalI"'lIk;yo77;ylIlHalIlkS/7;XIPar;Ie;k/;ylSoh!IahbIlHalI"'lIk;yo77;ylIlHalIlkS/7;XIPar;Ie;k/;ylSoh!IahbIlHalI
e;k/;ylSohISXIhoIlkS/7;”e;k/;ylSohISXIhoIlkS/7;”e;k/;ylSohISXIhoIlkS/7;”e;k/;ylSohISXIhoIlkS/7;””סIסIסIסIשςol;4Iך”Iר”Iבo37!IצS‘‘Sh‘IצSlyH;X!Iשςol;4Iך”Iר”Iבo37!IצS‘‘Sh‘IצSlyH;X!Iשςol;4Iך”Iר”Iבo37!IצS‘‘Sh‘IצSlyH;X!Iשςol;4Iך”Iר”Iבo37!IצS‘‘Sh‘IצSlyH;X!Iנה595959.].].].]
If the impression to be conveyed by his picture was of greater importance than
usual, every line, and the character of every line, of the various parts was
pondered over, sometimes during many years. On his return home, when the
second version of the “יo—;IahbIצ;alHיo—;IahbIצ;alHיo—;IahbIצ;alHיo—;IahbIצ;alH”'eohIaI7ak‘;IXya7;I3aXI/SkXlI"ko'‘HlIo'lI'eohIaI7ak‘;IXya7;I3aXI/SkXlI"ko'‘HlIo'lI'eohIaI7ak‘;IXya7;I3aXI/SkXlI"ko'‘HlIo'lI'eohIaI7ak‘;IXya7;I3aXI/SkXlI"ko'‘HlIo'lI
ahbIe'lI'eohIHSXI;aX;7!IH;IXa3IlHal!Io3Sh‘IloIXoP;IX'"l7;IyHah‘;XIShI7Sh;IahbIloh;!IahbIe'lI'eohIHSXI;aX;7!IH;IXa3IlHal!Io3Sh‘IloIXoP;IX'"l7;IyHah‘;XIShI7Sh;IahbIloh;!IahbIe'lI'eohIHSXI;aX;7!IH;IXa3IlHal!Io3Sh‘IloIXoP;IX'"l7;IyHah‘;XIShI7Sh;IahbIloh;!IahbIe'lI'eohIHSXI;aX;7!IH;IXa3IlHal!Io3Sh‘IloIXoP;IX'"l7;IyHah‘;XIShI7Sh;IahbIloh;!I
lH;I/S‘'k;Io/Iצ;alHIHabIh;SlH;kIlH;I3;S‘HlIhokIlH;IX7o3IPo—;P;hlIH;Ib;XSk;bIloIlH;I/S‘'k;Io/Iצ;alHIHabIh;SlH;kIlH;I3;S‘HlIhokIlH;IX7o3IPo—;P;hlIH;Ib;XSk;bIloIlH;I/S‘'k;Io/Iצ;alHIHabIh;SlH;kIlH;I3;S‘HlIhokIlH;IX7o3IPo—;P;hlIH;Ib;XSk;bIloIlH;I/S‘'k;Io/Iצ;alHIHabIh;SlH;kIlH;I3;S‘HlIhokIlH;IX7o3IPo—;P;hlIH;Ib;XSk;bIloI
‘S—;ISl”I’oIba&Ia/l;kIba&IH;IlHo'‘HlIahbIloS7;b!IahbIτIXa3I;ayHI/o7bIo/IlH;I‘akP;hlI‘S—;ISl”I’oIba&Ia/l;kIba&IH;IlHo'‘HlIahbIloS7;b!IahbIτIXa3I;ayHI/o7bIo/IlH;I‘akP;hlI‘S—;ISl”I’oIba&Ia/l;kIba&IH;IlHo'‘HlIahbIloS7;b!IahbIτIXa3I;ayHI/o7bIo/IlH;I‘akP;hlI‘S—;ISl”I’oIba&Ia/l;kIba&IH;IlHo'‘HlIahbIloS7;b!IahbIτIXa3I;ayHI/o7bIo/IlH;I‘akP;hlI
b;7S";kal;7&Ik;yohXSb;k;b!IaIHaSkb;7S";kal;7&Ik;yohXSb;k;b!IaIHaSkb;7S";kal;7&Ik;yohXSb;k;b!IaIHaSkb;7S";kal;7&Ik;yohXSb;k;b!IaIHaSk’sssscccף"k;ablHIo/I7Sh;IokIaI"k;alHIo/Iyo7o'kIParSh‘IlH;I"k;ablHIo/I7Sh;IokIaI"k;alHIo/Iyo7o'kIParSh‘IlH;I"k;ablHIo/I7Sh;IokIaI"k;alHIo/Iyo7o'kIParSh‘IlH;I"k;ablHIo/I7Sh;IokIaI"k;alHIo/Iyo7o'kIParSh‘IlH;I
bS//;k;hy;IlHalIaIea'X;IokIahIayy;hl'al;bI3okbI3o'7bIPar;IShIXe;arSh‘”IךokIbS//;k;hy;IlHalIaIea'X;IokIahIayy;hl'al;bI3okbI3o'7bIPar;IShIXe;arSh‘”IךokIbS//;k;hy;IlHalIaIea'X;IokIahIayy;hl'al;bI3okbI3o'7bIPar;IShIXe;arSh‘”IךokIbS//;k;hy;IlHalIaIea'X;IokIahIayy;hl'al;bI3okbI3o'7bIPar;IShIXe;arSh‘”IךokI
ShXlahy;!I"&IkaSXSh‘IlH;IHahbIahbIo'lXlk;lyH;bIakPIaI7;XXIQ'bSySa7IahbIX;—;k;IShXlahy;!I"&IkaSXSh‘IlH;IHahbIahbIo'lXlk;lyH;bIakPIaI7;XXIQ'bSySa7IahbIX;—;k;IShXlahy;!I"&IkaSXSh‘IlH;IHahbIahbIo'lXlk;lyH;bIakPIaI7;XXIQ'bSySa7IahbIX;—;k;IShXlahy;!I"&IkaSXSh‘IlH;IHahbIahbIo'lXlk;lyH;bIakPIaI7;XXIQ'bSySa7IahbIX;—;k;I
SPek;XXSohI3aXIyoh—;&;b!IahbI"&IlHSXIX7S‘HlIa7l;kalSohIlH;IaylSohIyHah‘;bI/koPSPek;XXSohI3aXIyoh—;&;b!IahbI"&IlHSXIX7S‘HlIa7l;kalSohIlH;IaylSohIyHah‘;bI/koPSPek;XXSohI3aXIyoh—;&;b!IahbI"&IlHSXIX7S‘HlIa7l;kalSohIlH;IaylSohIyHah‘;bI/koPSPek;XXSohI3aXIyoh—;&;b!IahbI"&IlHSXIX7S‘HlIa7l;kalSohIlH;IaylSohIyHah‘;bI/koP“τIτIτIτI
shallshallshallshall”loIlH;IPok;Il;hb;kloIlH;IPok;Il;hb;kloIlH;IPok;Il;hb;kloIlH;IPok;Il;hb;k“τIaPIyoPe;77;b”τIaPIyoPe;77;b”τIaPIyoPe;77;b”τIaPIyoPe;77;b””סIסIסIסIשςol;4IW”I’”IםallX!I…;ok‘;Iךk;b;kSyIשςol;4IW”I’”IםallX!I…;ok‘;Iךk;b;kSyIשςol;4IW”I’”IםallX!I…;ok‘;Iךk;b;kSyIשςol;4IW”I’”IםallX!I…;ok‘;Iךk;b;kSyI
םallX!ISS”IםallX!ISS”IםallX!ISS”IםallX!ISS”Iט?868686.].].].]
III
The Reward
1. Fidelity in small things prepares for and opens the way to a wider sphere of
service. Every power strengthens by exercise. Everything that I do I can do
better next time because of the previous effort. Every temptation resisted
weakens the force of all other temptations of every sort. Every time that a
Christian acts for the sake of Christ, that motive is made stronger in his soul.
Every time that a rebellious and seducing voice, speaking in his spirit, is
withstood, his ear becomes more attuned to catch the lowest whisper of his
Master’XIyoPPahbP;hlX!IahbIHSXIH;aklI";yoP;XIPok;IQo&/'7IahbIk;ab&IloIo";&”IXIyoPPahbP;hlX!IahbIHSXIH;aklI";yoP;XIPok;IQo&/'7IahbIk;ab&IloIo";&”IXIyoPPahbP;hlX!IahbIHSXIH;aklI";yoP;XIPok;IQo&/'7IahbIk;ab&IloIo";&”IXIyoPPahbP;hlX!IahbIHSXIH;aklI";yoP;XIPok;IQo&/'7IahbIk;ab&IloIo";&”I
91

ת—;k&IaylIo/Io";bS;hy;IXPoolH;XIlH;IkoabI/okIa77IlHalIXHa77IyoP;Ia/l;k”IFoI‘;lIlH;Iת—;k&IaylIo/Io";bS;hy;IXPoolH;XIlH;IkoabI/okIa77IlHalIXHa77IyoP;Ia/l;k”IFoI‘;lIlH;Iת—;k&IaylIo/Io";bS;hy;IXPoolH;XIlH;IkoabI/okIa77IlHalIXHa77IyoP;Ia/l;k”IFoI‘;lIlH;Iת—;k&IaylIo/Io";bS;hy;IXPoolH;XIlH;IkoabI/okIa77IlHalIXHa77IyoP;Ia/l;k”IFoI‘;lIlH;I
Ha"SlIo/I";Sh‘I/aSlH/'7IXoI3ko'‘HlIShloIo'kI7S/;IlHalISlI";yoP;XIeaklIo/Io'kIX;yohbIHa"SlIo/I";Sh‘I/aSlH/'7IXoI3ko'‘HlIShloIo'kI7S/;IlHalISlI";yoP;XIeaklIo/Io'kIX;yohbIHa"SlIo/I";Sh‘I/aSlH/'7IXoI3ko'‘HlIShloIo'kI7S/;IlHalISlI";yoP;XIeaklIo/Io'kIX;yohbIHa"SlIo/I";Sh‘I/aSlH/'7IXoI3ko'‘HlIShloIo'kI7S/;IlHalISlI";yoP;XIeaklIo/Io'kIX;yohbI
ahbIlk';kIX;7/ahbIlk';kIX;7/ahbIlk';kIX;7/ahbIlk';kIX;7/—lHalISXIaIb;/;hy;Ia77I"'lISPek;‘ha"7;I/okI'X!I3H;hIlH;IXlk;XXIo/IlH;IlHalISXIaIb;/;hy;Ia77I"'lISPek;‘ha"7;I/okI'X!I3H;hIlH;IXlk;XXIo/IlH;IlHalISXIaIb;/;hy;Ia77I"'lISPek;‘ha"7;I/okI'X!I3H;hIlH;IXlk;XXIo/IlH;IlHalISXIaIb;/;hy;Ia77I"'lISPek;‘ha"7;I/okI'X!I3H;hIlH;IXlk;XXIo/IlH;I
‘k;alIlkSa7XIyoP;X!IokI3H;hI…obIya77XI'XIloI7o/l&IahbIHakbIb'lS;X”‘k;alIlkSa7XIyoP;X!IokI3H;hI…obIya77XI'XIloI7o/l&IahbIHakbIb'lS;X”‘k;alIlkSa7XIyoP;X!IokI3H;hI…obIya77XI'XIloI7o/l&IahbIHakbIb'lS;X”‘k;alIlkSa7XIyoP;X!IokI3H;hI…obIya77XI'XIloI7o/l&IahbIHakbIb'lS;X”
Ah! not as citizens of this our sphere,
But aliens militant we sojourn here,
Invested by the hosts of Evil and of Wrong,
Till Thou shalt come again with all Thine angel throng.
As Thou hast found me ready to Thy call,
Which stationed me to watch the outer wall,
And, quitting joys and hopes that once were mine,
To pace with patient steps this narrow line,
Oh! may it be that, coming soon or late,
Thou still shalt find Thy soldier at the gate,
Who then may follow Thee till sight needs not to prove,
And faith will be dissolved in knowledge of Thy love.2 [Note: G. J. Romanes, in
Life and Letters, 344.]
Few, if any, can suddenly rise to great things who have not been first well trained
by little things. The lofty summits of great mountains are only reached by
passing first the little paths which lie below. So lofty standards of faithfulness in
great things are only reached by previous training in the little things of lowly
duties. The servant who is faithful with your pence may be safely trusted with
your pounds. The friend who is faithful in the little matters of friendship will
probably not be found unfaithful to you when emergencies shall arise which
shall make great demands upon the faithfulness of his friendship. Your servant
and your friend have been trained for great things by their faithfulness in little
things. The biographer of the late Bishop of Manchester tells us how Fraser’XIXIXIXI
3okrIShIHSXI7Sll7;IeakSXHIo/Il3oIokIlHk;;IH'hbk;bIe;oe7;I‘kab'a77&IlkaSh;bIHSPI/okI3okrIShIHSXI7Sll7;IeakSXHIo/Il3oIokIlHk;;IH'hbk;bIe;oe7;I‘kab'a77&IlkaSh;bIHSPI/okI3okrIShIHSXI7Sll7;IeakSXHIo/Il3oIokIlHk;;IH'hbk;bIe;oe7;I‘kab'a77&IlkaSh;bIHSPI/okI3okrIShIHSXI7Sll7;IeakSXHIo/Il3oIokIlHk;;IH'hbk;bIe;oe7;I‘kab'a77&IlkaSh;bIHSPI/okI
lH;I‘k;alI3okrIo/Ioh;Io/IlH;IPoXlISPeoklahlIbSoy;X;XIShIתh‘7ahb”Iן;IHabIXHo3hIlH;I‘k;alI3okrIo/Ioh;Io/IlH;IPoXlISPeoklahlIbSoy;X;XIShIתh‘7ahb”Iן;IHabIXHo3hIlH;I‘k;alI3okrIo/Ioh;Io/IlH;IPoXlISPeoklahlIbSoy;X;XIShIתh‘7ahb”Iן;IHabIXHo3hIlH;I‘k;alI3okrIo/Ioh;Io/IlH;IPoXlISPeoklahlIbSoy;X;XIShIתh‘7ahb”Iן;IHabIXHo3hI
HSPX;7/I/aSlH/'7IShIlH;I7;aXlIlHSh‘XIo/IHSXI7Sll7;IeakSXH[IH;I3aXI/o'hbI/aSlH/'7IShIlH;IHSPX;7/I/aSlH/'7IShIlH;I7;aXlIlHSh‘XIo/IHSXI7Sll7;IeakSXH[IH;I3aXI/o'hbI/aSlH/'7IShIlH;IHSPX;7/I/aSlH/'7IShIlH;I7;aXlIlHSh‘XIo/IHSXI7Sll7;IeakSXH[IH;I3aXI/o'hbI/aSlH/'7IShIlH;IHSPX;7/I/aSlH/'7IShIlH;I7;aXlIlHSh‘XIo/IHSXI7Sll7;IeakSXH[IH;I3aXI/o'hbI/aSlH/'7IShIlH;I
‘k;alIlHSh‘XIo/IHSXI‘k;alIbSoy;X;”‘k;alIlHSh‘XIo/IHSXI‘k;alIbSoy;X;”‘k;alIlHSh‘XIo/IHSXI‘k;alIbSoy;X;”‘k;alIlHSh‘XIo/IHSXI‘k;alIbSoy;X;”סIסIסIסIשςol;4Iן”I…”Iקo'akb”חשςol;4Iן”I…”Iקo'akb”חשςol;4Iן”I…”Iקo'akb”חשςol;4Iן”I…”Iקo'akb”ח
92

To a man on the eve of Ordination the Bishop wrote: “ ‘ר;I/aSlH/'7Io—;kIaI/;3Iר;I/aSlH/'7Io—;kIaI/;3Iר;I/aSlH/'7Io—;kIaI/;3Iר;I/aSlH/'7Io—;kIaI/;3I
things.things.things.things.’FH;I‘7ok&IahbI"7SXXIo/IlHSXI/aSlH/'7h;XXIak;IXoI‘k;alIlHalIτIbak;IholIX;lIlH;PIFH;I‘7ok&IahbI"7SXXIo/IlHSXI/aSlH/'7h;XXIak;IXoI‘k;alIlHalIτIbak;IholIX;lIlH;PIFH;I‘7ok&IahbI"7SXXIo/IlHSXI/aSlH/'7h;XXIak;IXoI‘k;alIlHalIτIbak;IholIX;lIlH;PIFH;I‘7ok&IahbI"7SXXIo/IlHSXI/aSlH/'7h;XXIak;IXoI‘k;alIlHalIτIbak;IholIX;lIlH;PI
bo3h!I7;XlIτIXHo'7bIX;;PIloI7a&Iy7aSPIloIlH;P”bo3h!I7;XlIτIXHo'7bIX;;PIloI7a&Iy7aSPIloIlH;P”bo3h!I7;XlIτIXHo'7bIX;;PIloI7a&Iy7aSPIloIlH;P”bo3h!I7;XlIτIXHo'7bIX;;PIloI7a&Iy7aSPIloIlH;P””5I5I5I5Iשςol;4I…”Iם”Iת”Iβ'XX;77!Iתb3akbIשςol;4I…”Iם”Iת”Iβ'XX;77!Iתb3akbIשςol;4I…”Iם”Iת”Iβ'XX;77!Iתb3akbIשςol;4I…”Iם”Iת”Iβ'XX;77!Iתb3akbI
מSh‘!IרSXHoeIo/IיShyo7h!IמSh‘!IרSXHoeIo/IיShyo7h!IמSh‘!IרSXHoeIo/IיShyo7h!IמSh‘!IרSXHoeIo/IיShyo7h!I55ס221221221.].].].]
There is a beautiful Rabbinical story, that, when Moses was tending Jethro’XIXIXIXI
/7oyrIShIWSbSah!IaIrSbI3;hlIaXlka&”Iן;IXo'‘HlISlIahbI/o'hbISlIbkShrSh‘IalIaIXekSh‘”/7oyrIShIWSbSah!IaIrSbI3;hlIaXlka&”Iן;IXo'‘HlISlIahbI/o'hbISlIbkShrSh‘IalIaIXekSh‘”/7oyrIShIWSbSah!IaIrSbI3;hlIaXlka&”Iן;IXo'‘HlISlIahbI/o'hbISlIbkShrSh‘IalIaIXekSh‘”/7oyrIShIWSbSah!IaIrSbI3;hlIaXlka&”Iן;IXo'‘HlISlIahbI/o'hbISlIbkShrSh‘IalIaIXekSh‘”
“FHo'IaklI3;ak&!FHo'IaklI3;ak&!FHo'IaklI3;ak&!FHo'IaklI3;ak&!”H;IXaSb!IahbI7S/l;bISlIohIHSXIXHo'7b;kXIahbIyakkS;bISlIHoP;”I0hbIH;IXaSb!IahbI7S/l;bISlIohIHSXIXHo'7b;kXIahbIyakkS;bISlIHoP;”I0hbIH;IXaSb!IahbI7S/l;bISlIohIHSXIXHo'7b;kXIahbIyakkS;bISlIHoP;”I0hbIH;IXaSb!IahbI7S/l;bISlIohIHSXIXHo'7b;kXIahbIyakkS;bISlIHoP;”I0hbI
…obIXaSbIloIHSP4…obIXaSbIloIHSP4…obIXaSbIloIHSP4…obIXaSbIloIHSP4“’Shy;IlHo'IHaXlIHabIeSl&I/okIaIPah’Shy;IlHo'IHaXlIHabIeSl&I/okIaIPah’Shy;IlHo'IHaXlIHabIeSl&I/okIaIPah’Shy;IlHo'IHaXlIHabIeSl&I/okIaIPah’XI";aXl!IlHo'IXHa7lI";IXI";aXl!IlHo'IXHa7lI";IXI";aXl!IlHo'IXHa7lI";IXI";aXl!IlHo'IXHa7lI";I
XH;eH;kbIo/IτXka;7!IW&I/7oyr”XH;eH;kbIo/IτXka;7!IW&I/7oyr”XH;eH;kbIo/IτXka;7!IW&I/7oyr”XH;eH;kbIo/IτXka;7!IW&I/7oyr””=I=I=I=Iשςol;4Iצa—SbI’PSlH!IFH;Iצa&XIo/IןSXIך7;XH!Iשςol;4Iצa—SbI’PSlH!IFH;Iצa&XIo/IןSXIך7;XH!Iשςol;4Iצa—SbI’PSlH!IFH;Iצa&XIo/IןSXIך7;XH!Iשςol;4Iצa—SbI’PSlH!IFH;Iצa&XIo/IןSXIך7;XH!I=סנ315315315.].].].]
2. Fidelity in small things issues in an enduring possession. We cannot take with
us beyond the grave our business or the success it may have gained for us, our
money or the pleasures it may have brought. But we can take the good we may
have won or done. The moral qualities with which our use of Mammon may have
strengthened and disciplined our character, the kindness it may have enabled us
to show, the compassion it may have enabled us to realize, the self-sacrifice it
may have enabled us to practise, the strength and cheer it may have enabled us
to give to our fellows—lH;X;Iak;IX;y'k;bI/okI'X!I3aSlSh‘IaXISlI3;k;IShIlH;I;l;kha7IlH;X;Iak;IX;y'k;bI/okI'X!I3aSlSh‘IaXISlI3;k;IShIlH;I;l;kha7IlH;X;Iak;IX;y'k;bI/okI'X!I3aSlSh‘IaXISlI3;k;IShIlH;I;l;kha7IlH;X;Iak;IX;y'k;bI/okI'X!I3aSlSh‘IaXISlI3;k;IShIlH;I;l;kha7I
3ok7bIloIXe;arI/okI'X!IahbIloI3;7yoP;I'X”IτlISXI3;77I/okI'XIloIyohl;Pe7al;IlHalI3ok7bIloIXe;arI/okI'X!IahbIloI3;7yoP;I'X”IτlISXI3;77I/okI'XIloIyohl;Pe7al;IlHalI3ok7bIloIXe;arI/okI'X!IahbIloI3;7yoP;I'X”IτlISXI3;77I/okI'XIloIyohl;Pe7al;IlHalI3ok7bIloIXe;arI/okI'X!IahbIloI3;7yoP;I'X”IτlISXI3;77I/okI'XIloIyohl;Pe7al;IlHalI
Xo7Slak&IQo'kh;&I3HSyHIa3aSlXI'XIa77I3H;hIb;alHIHaXIrhoyr;bIalIlH;IbookIahbIXo7Slak&IQo'kh;&I3HSyHIa3aSlXI'XIa77I3H;hIb;alHIHaXIrhoyr;bIalIlH;IbookIahbIXo7Slak&IQo'kh;&I3HSyHIa3aSlXI'XIa77I3H;hIb;alHIHaXIrhoyr;bIalIlH;IbookIahbIXo7Slak&IQo'kh;&I3HSyHIa3aSlXI'XIa77I3H;hIb;alHIHaXIrhoyr;bIalIlH;IbookIahbI
X'PPoh;bI'XI/oklH”X'PPoh;bI'XI/oklH”X'PPoh;bI'XI/oklH”X'PPoh;bI'XI/oklH”
“Take with you in your journey what you may carry with you, your conscience,
faith, hope, patience, meekness, goodness, brotherly kindness; for such wares as
these are of great price in the high and new country whither ye go. As for other
things which are but this world’XI—ahSl&IahbIlkaXHIXI—ahSl&IahbIlkaXHIXI—ahSl&IahbIlkaXHIXI—ahSl&IahbIlkaXHI… &;I3S77IboI";XlIholIloIyakk&I&;I3S77IboI";XlIholIloIyakk&I&;I3S77IboI";XlIholIloIyakk&I&;I3S77IboI";XlIholIloIyakk&I
lH;PI3SlHI&o'”Iק;I/o'hbIlH;PIH;k;[I7;a—;IlH;PIH;k;”lH;PI3SlHI&o'”Iק;I/o'hbIlH;PIH;k;[I7;a—;IlH;PIH;k;”lH;PI3SlHI&o'”Iק;I/o'hbIlH;PIH;k;[I7;a—;IlH;PIH;k;”lH;PI3SlHI&o'”Iק;I/o'hbIlH;PIH;k;[I7;a—;IlH;PIH;k;””סIסIסIסIשςol;4I’aP';7Iשςol;4I’aP';7Iשςol;4I’aP';7Iשςol;4I’aP';7I
Rutherford.]Rutherford.]Rutherford.]Rutherford.]
3. By means of this world God is testing character, and proving our capacity for
the vaster world beyond. “ן;IlHalISXI/aSlH/'7ן;IlHalISXI/aSlH/'7ן;IlHalISXI/aSlH/'7ן;IlHalISXI/aSlH/'7”—ץ;X'XIX'PXI'eI"&IXa&Sh‘ץ;X'XIX'PXI'eI"&IXa&Sh‘ץ;X'XIX'PXI'eI"&IXa&Sh‘ץ;X'XIX'PXI'eI"&IXa&Sh‘—“/aSlH/'7I/aSlH/'7I/aSlH/'7I/aSlH/'7I
ShIlHalI3HSyHISXI7;aXl!ISXI/aSlH/'7Ia7XoIShIP'yH[IahbIH;IlHalISXI'hQ'XlIShIlH;I7;aXl!ISXIShIlHalI3HSyHISXI7;aXl!ISXI/aSlH/'7Ia7XoIShIP'yH[IahbIH;IlHalISXI'hQ'XlIShIlH;I7;aXl!ISXIShIlHalI3HSyHISXI7;aXl!ISXI/aSlH/'7Ia7XoIShIP'yH[IahbIH;IlHalISXI'hQ'XlIShIlH;I7;aXl!ISXIShIlHalI3HSyHISXI7;aXl!ISXI/aSlH/'7Ia7XoIShIP'yH[IahbIH;IlHalISXI'hQ'XlIShIlH;I7;aXl!ISXI
'hQ'XlIa7XoIShIP'yH”'hQ'XlIa7XoIShIP'yH”'hQ'XlIa7XoIShIP'yH”'hQ'XlIa7XoIShIP'yH””FH;Ik;a7IyHakayl;kIyoP;XIo'lI'hb;kIa77IXoklXIo/IFH;Ik;a7IyHakayl;kIyoP;XIo'lI'hb;kIa77IXoklXIo/IFH;Ik;a7IyHakayl;kIyoP;XIo'lI'hb;kIa77IXoklXIo/IFH;Ik;a7IyHakayl;kIyoP;XIo'lI'hb;kIa77IXoklXIo/I
circumstancescircumstancescircumstancescircumstances—XoP;lSP;XIכ'Sl;Iy7;ak7&IahbIXlkSrSh‘7&I;—;hIShIlH;IPoXlIXoP;lSP;XIכ'Sl;Iy7;ak7&IahbIXlkSrSh‘7&I;—;hIShIlH;IPoXlIXoP;lSP;XIכ'Sl;Iy7;ak7&IahbIXlkSrSh‘7&I;—;hIShIlH;IPoXlIXoP;lSP;XIכ'Sl;Iy7;ak7&IahbIXlkSrSh‘7&I;—;hIShIlH;IPoXlI
ShXS‘hS/SyahlIahbIShySb;hla7!I3H;hIhoI‘k;alISXX';ISXIlHo'‘HlIo/!IahbIhoIXe;ySa7I;//oklIShXS‘hS/SyahlIahbIShySb;hla7!I3H;hIhoI‘k;alISXX';ISXIlHo'‘HlIo/!IahbIhoIXe;ySa7I;//oklIShXS‘hS/SyahlIahbIShySb;hla7!I3H;hIhoI‘k;alISXX';ISXIlHo'‘HlIo/!IahbIhoIXe;ySa7I;//oklIShXS‘hS/SyahlIahbIShySb;hla7!I3H;hIhoI‘k;alISXX';ISXIlHo'‘HlIo/!IahbIhoIXe;ySa7I;//oklI
Pab;”I…obIrho3XISlIo/Iyo'kX;I3SlHo'lIah&IX'yHIl;XlSh‘”Iר'lIן;I3o'7bIPar;ISlIPab;”I…obIrho3XISlIo/Iyo'kX;I3SlHo'lIah&IX'yHIl;XlSh‘”Iר'lIן;I3o'7bIPar;ISlIPab;”I…obIrho3XISlIo/Iyo'kX;I3SlHo'lIah&IX'yHIl;XlSh‘”Iר'lIן;I3o'7bIPar;ISlIPab;”I…obIrho3XISlIo/Iyo'kX;I3SlHo'lIah&IX'yHIl;XlSh‘”Iר'lIן;I3o'7bIPar;ISlI
;—Sb;hlIloIlH;IPahIHSPX;7/!IahbIloI;—;k&I3Slh;XX!IahbIן;I3o'7bIa7XoIya77ISlI/oklH!I;—Sb;hlIloIlH;IPahIHSPX;7/!IahbIloI;—;k&I3Slh;XX!IahbIן;I3o'7bIa7XoIya77ISlI/oklH!I;—Sb;hlIloIlH;IPahIHSPX;7/!IahbIloI;—;k&I3Slh;XX!IahbIן;I3o'7bIa7XoIya77ISlI/oklH!I;—Sb;hlIloIlH;IPahIHSPX;7/!IahbIloI;—;k&I3Slh;XX!IahbIן;I3o'7bIa7XoIya77ISlI/oklH!I
93

fyunYg?IBOnaIn5GBOBnaIna?nBa’B00ByI[nvfSBnaInvfyaYB?Infyun?GfvBnaIngVIngYn9Bay"Qn5GBOBnfyunYg?IBOnaIn5GBOBnaIna?nBa’B00ByI[nvfSBnaInvfyaYB?Infyun?GfvBnaIngVIngYn9Bay"Qn5GBOBnfyunYg?IBOnaIn5GBOBnaIna?nBa’B00ByI[nvfSBnaInvfyaYB?Infyun?GfvBnaIngVIngYn9Bay"Qn5GBOBnfyunYg?IBOnaIn5GBOBnaIna?nBa’B00ByI[nvfSBnaInvfyaYB?Infyun?GfvBnaIngVIngYn9Bay"Qn5GBOBn
aIna?nBFa0En&gQnayn0aII0BnIGay"?n`Bn.OgFB?nYfaIGYV0yB??QnfyunvfSB?naIn"Og5nIgn’f.f’aIUnYgOnaIna?nBFa0En&gQnayn0aII0BnIGay"?n`Bn.OgFB?nYfaIGYV0yB??QnfyunvfSB?naIn"Og5nIgn’f.f’aIUnYgOnaIna?nBFa0En&gQnayn0aII0BnIGay"?n`Bn.OgFB?nYfaIGYV0yB??QnfyunvfSB?naIn"Og5nIgn’f.f’aIUnYgOnaIna?nBFa0En&gQnayn0aII0BnIGay"?n`Bn.OgFB?nYfaIGYV0yB??QnfyunvfSB?naIn"Og5nIgn’f.f’aIUnYgOn
IGBn"OBfIB?InIOV?IEnUyn0aII0IGBn"OBfIB?InIOV?IEnUyn0aII0IGBn"OBfIB?InIOV?IEnUyn0aII0IGBn"OBfIB?InIOV?IEnUyn0aII0BnIGay"?nf0?gn`Bn.OgFB?nayiV?Ia’BQnfyun?BBS?Qn9UnuBIB’IagynBnIGay"?nf0?gn`Bn.OgFB?nayiV?Ia’BQnfyun?BBS?Qn9UnuBIB’IagynBnIGay"?nf0?gn`Bn.OgFB?nayiV?Ia’BQnfyun?BBS?Qn9UnuBIB’IagynBnIGay"?nf0?gn`Bn.OgFB?nayiV?Ia’BQnfyun?BBS?Qn9UnuBIB’Iagyn
fyunBa.g?VOBnyg5QnIgn9Ofyunfyun9VOynaIngVInaynIavBQnfyun9BYgOBnaIn9B’gvB?nfyunBa.g?VOBnyg5QnIgn9Ofyunfyun9VOynaIngVInaynIavBQnfyun9BYgOBnaIn9B’gvB?nfyunBa.g?VOBnyg5QnIgn9Ofyunfyun9VOynaIngVInaynIavBQnfyun9BYgOBnaIn9B’gvB?nfyunBa.g?VOBnyg5QnIgn9Ofyunfyun9VOynaIngVInaynIavBQnfyun9BYgOBnaIn9B’gvB?n
ayBOfua’f90BnfyunYgOBFBOnOVaygV?EayBOfua’f90BnfyunYgOBFBOnOVaygV?EayBOfua’f90BnfyunYgOBFBOnOVaygV?EayBOfua’f90BnfyunYgOBFBOnOVaygV?E
I cannot better sum up the thought given to us by this parable than by quoting
the words, adapted from the ancient hymn of Cleanthes, in which a great and
typical Englishman, William Stubbs, Bishop of Oxford, a man reserved in
speech, almost morbid in his English dislike of emotional display, devoted to the
sense of duty, reveals the secret of his humility and of his strength—
ZBfunvBQn—0va"GIUnefIGBOQn&.aOaIQn&gyQZBfunvBQn—0va"GIUnefIGBOQn&.aOaIQn&gyQZBfunvBQn—0va"GIUnefIGBOQn&.aOaIQn&gyQZBfunvBQn—0va"GIUnefIGBOQn&.aOaIQn&gyQ
Whither Thou wilt, I follow, no delay,
My will is Thine, and even had I none,
Grudging obedience still I will obey.
Faint-hearted, fearful, doubtful if I be,
Gladly or sadly I will follow Thee.
Into the land of righteousness I go,
The footsteps thither Thine and not my own,
Jesu, Thyself the way, alone I know,
Thy will be mine, for other have I none.
Unprofitable servant though I be,
Gladly or sadly let me follow Thee.1 [Note: C. G. Lang, The Parables of Jesus,
190.]
BI 10-13, "
Faithful in that which is least
On living to God in small things
1.Notice how little we know concerning the relative importance of events and
duties. We use the terms “great” and “small “ in speaking of actions, occasions,
plans, and duties, only in reference to their mere outward look and first
impression. Some of the most latent agents and mean-looking substances in
94

nature are yet the most operative; but yet, when we speak of natural objects, we
call them great or small, not according to their operativeness, but according to
size, count, report, or show. So it comes to pass when we are classing actions,
duties, or occasions, that we call a certain class great and another small, when
really the latter are many fold more important and influential than the former.
We are generally ignorant of the real moment of events which we think we
understand.
2.It is to be observed that, even as the world judges, small things constitute
almost the whole of life.
3.It very much exalts, as well as sanctions this view, that God is so observant of
small things. He upholds the sparrow’s wing, clothes the lily with His own
beautifying hand, and numbers the hairs of His children. He holds the balancings
of the clouds. He maketh small the drops of rain.
4.It is a fact of history and of observation that all efficient men, while they have
been men of comprehension, have also been men of detail. Napoleon was the
most effective man in modern times—some will say, of all times. The secret of his
character was, that while his plans were more vast, more various, and, of course,
more difficult than those of other men, he had the talent, at the same time, to fill
them up with perfect promptness and precision, in every particular of execution.
There must be detail in every great work.
5.It is to be observed that there is more real piety in adorning one small than one
great occasion. This may seem paradoxical, but what I intend will be seen by one
or two illustrations. I have spoken of the minuteness of God’s works. When I
regard the eternal God as engaged in polishing an atom, or elaborating the
functions of a mote invisible to the eye, what evidence do I there receive of His
desire to perfect His works! No gross and mighty world, however plausibly
shaped, would yield a hundredth part the intensity of evidence. An illustration
from human things will present a closer parallel. It is perfectly well understood,
or if not, it should be, that almost any husband would leap into the sea, or rush
into the burning edifice to rescue a perishing wife. But to anticipate the
convenience or happiness of a wife in some small matter, the neglect of which
would be unobserved, is a more eloquent proof of tenderness.
6.The importance of living to God in ordinary and small things, is seen in the
fact that character, which is the end of religion, is in its very nature a growth.
Application:
1.Private Christians are here instructed in the true method of Christian progress
and usefulness.
2.Our subject enables us to offer some useful suggestions, concerning the
manner in which Churches may be made to prosper.
3.Finally, some useful hints are suggested to the ministers of Christ. (H.
Bushnell, D. D.)
The value of little things
“Who has despised the day of small things?” Not the sagacious men of the world, to
whom experience has taught the necessity of husbanding the minutes that make up
days, and the pence that grow to pounds.
I. OUR LIVES FOR THE MOST PART ARE MADE UP OF LITTLE T HINGS, AND
95

BY THESE OUR PRINCIPLE IS TO BE TESTED. There are very few who have to take
a prominent place in the great conflicts of their age, and to play their part in the
arena of public life, The vast majority must dwell in humbler scenes, and be content
to do a much meaner work. The conflicts which a Christian has to maintain, either
against the evil in his own soul, or in the narrow circle where alone his influence is
felt, appear to be very trivial and unimportant, yet are they to him the battle of life
and for life, and true heroism is to he shown here as well as in those stander struggles
in which some may win the leader’s fame, or even the martyr’s crown. It will
stimulate us to faithfulness in such little things if we bear in mind the way in which
the Master regards the humblest works that are done, and the poorest sacrifices that
are made from a pure feeling of love to Him. He can recognize and bless the martyr-
spirit even though it be shown in other ways than the endurance of bonds, or the
suffering of death. There is not a tear of sympathy with the sorrows of others which
we shed that falls without His knowledge. His presence is with us to encourage and
strengthen us in these little as in the greater trials, and faithfulness here will have its
own reward.
II. LITTLE DEFECTS WEAKEN THE INFLUENCE OF MANY VIRTUES . “One
sinner” (the wise man tells us) “destroyeth much good,” and then following out the
principle he proceeds to show by an expressive illustration how a little sin or even
folly m a good man may rob him of much of the power that otherwise he would
possess for good. “Dead flies cause the ointment of the apothecary to send forth a
stinking savour, so doth a little folly him that is in reputation for wisdom and
honour.” The world is always on the watch for the faults of Christians. But the point
on which we wish chiefly to insist is that men’s estimate of our character is regulated
chiefly by their observation of little things.
III. LITTLE THINGS CONTRIBUTE MATERIALLY TO THE FORMATIO N OF
CHARACTER. Under the operation of varied causes, of whose power over us we are
hardly-conscious, we are continually growing in holiness or sinking lower and lower
in sin, by a process so gradual as to be scarcely perceptible. Conversion may be
sudden, but not sanctification. Our power of resistance is to grow by constant
exercise; our love, fed by the ministry of Providence and grace, is to burn with an
ever brighter and purer flame; our path is to be like the shining light, that shineth
more and more unto the perfect day. Thus, by listening to every voice of instruction,
by using every opportunity, by watchfulness in the least things, are we to attain
spiritual increase. There is a part of our Lancashire coast on which the sea is making
steady encroachments. Those who have long been familiar with its scenery can point
you to places over which the tide now rolls its waters, where a few short years ago
they wandered along the grassy cliff, and stood to watch the play of the wild waves
beneath. From year to year the observer may note continued alteration—fresh
portions of the cliff swept away, and the bed of the ocean becoming ever wider. Were
he to ask for an account of these changes, some would tell him that during a terrible
tempest the sea had rolled in with more than its usual violence and carried away
great fragments of solid earth—and fancy that thus they had told the whole story. His
own eyes, however, gave him fuller information. He sees around him preparations for
the desolations of the coming winter. Other places are now menaced with the fate of
their predecessors, and the work is already being done—the process may be gradual,
but sure—every tide of more than ordinary power is contributing something towards
it—“by little and little” the work advances, and all is making ready for the fiercer
storm which shall put the final stroke to what may seem to be the work of a night, but
is in reality that of weeks and months. This is a picture but too true of incidents in the
spiritual life of man. Sometimes the successive steps of the process are all hidden,
and we see only the sad result; in others its advances may be more distinctly marked.
96

(J. G. Guinness, B. A.)
Gradual attainment of holiness
Holiness of character is not a thing into which we can jump in a moment, and just
when we please. It is not like a mushroom, the growth of an hour. It cannot be
attained without great watchfulness, earnest effort, much prayer, and a very close
walk with Jesus. Like the coral reef which grows by little daily additions until it is
strong enough to resist the mighty waves of the ocean, so is a holy character made up
of what may be called littles, though in truth each of those littles is of vast
importance. Little duties prayerfully discharged; little temptations earnestly resisted
in the strength which God supplies out of the fulness which He has made to dwell in
Jesus Christ for His people; little sins avoided, or crucified; these all together help to
form that holy character which, in the hour of need, will be, under God, such a sure
defence to the Christian. (A. C. Price, B. A.)
Fidelity in little things
In every thought, word, and act of an intelligent agent, there is a moral principle
involved.
1.Fidelity in little things commends itself to us, when we consider our inability to
estimate the prospective value, power, and influence of the smallest things.
2.Fidelity in little things commends itself when we consider that it is only by
attention to small things that we can hope to be faithful in great. Great events
often turn on little hinges. Chemists say, one grain of iodine will impart its colour
to seven thousand times its weight in water. So, often, a little deed containing a
great moral principle will impart its nature to many hearts and lives.
3.Attention to small things is important, as it relates to our individual character.
Its effect is subjective as well as objective. A beautiful character reaches its climax
by progressive development. You cannot paint it on the life. It must be
inwrought.
4.The example given us by Christ, our great prototype, should prompt us to
fidelity in little things.
5.We should exercise the strictest fidelity in all things, small and great, because
we are to be judged in view of these things. (J. W. Bledsoe.)
On religious principle
Consider the excellence of religious principle
1.In the energy of its operation.
(1)Promptness in decision.
(2)Determination to do one’s duty.
(3)Courage.
(4)Self-denial.
2.In the uniformity of its effects.
97

3.In the extent of its influence. It prompts to the discharge of every duty, and to
the avoidance of every sin.
4.The simplicity of its character.
5.The perpetuity of its existence. Undecaying and immortal. (Essex
Remembrancer.)
Faithful in little, faithful in much
Now let us look, for a moment or two, at these three principles.
I. From the highest point of view, TRUE FAITHFULNESS KNOWS NO
DISTINCTION BETWEEN GREAT AND SMALL DUTIES. From th e highest point of
view—that is, from God’s point of view—to Him, nothing is great, nothing small, as
we measure it. The worth and the quality of an action depends on its motive only,
and not at all on its prominence, or on any other of the accidents which we are always
apt to adopt as the tests of the greatness of our deeds. The largeness of the
consequences of anything that we do is no measure of the true greatness or true value
of it. So it is in regard to God Himself, and His doings. What can be little to the
making of which there goes the force of a soul that can know God, and must abide for
evermore? Nothing is small that a spirit can do. Nothing is small that can be done
from a mighty motive. Faithfulness measures acts as God measures them. “Large” or
“small” are not words for the vocabulary of conscience. It knows only two words—
right and wrong. The circle that is in a gnat’s eye is as true a circle as the one that
holds within its sweep all the stars; and the sphere that a dew-drop makes is as
perfect a sphere as that of the world. All duties are the same which are done from the
same motive; all acts which are not so done are alike sins. Faithfulness is one in every
region. Large or small is of no account to the Sovereign eye. “He that receiveth a
prophet in the name of a prophet shall receive a prophet’s reward,” because though
not gifted with the prophet’s tongue, he has the prophet’s spirit, and does his small
act of hospitality from the very same prophet-impulse which in another, who is more
loftily endowed, leads to burning words and mighty deeds. Faithfulness is faith
fulness, on whatsoever scale it be set forth!
II. Then—in another point of view, FAITHFULNESS IN SMALL DUTIES IS EVEN
GREATER THAN FAITHFULNESS IN GREAT. Great things th at are great because
they seem to have very wide-reaching consequences, and seem to be lifted up upon a
pinnacle of splendour; or great things that are great because there was severe
resistance that had to be overcome before we did them, and sore temptations that
were dragging us down on our way to the performance of them—are really great and
lofty. Only, the little duties that had no mighty consequences, no glittering splendour
about them, and the little duties that had not much strife with temptation before they
were done, may be as great, as great in God’s eye, as great perhaps in their
consequences, as great in their rewards, as in the other. Ah, my brother, it is a far
harder thing, and it is a far higher proof of a thorough-going persistent Christian
principle woven into the very texture of my soul, to go on plodding and patient, never
taken by surprise by any small temptation, than to gather into myself the strength
which God has given me, and, expecting some great storm to come down upon me, to
stand fast and let it rage. It is a great deal easier to die once for Christ than to live
always for Him. It is a great deal easier to do some single mighty act of self-
surrender, than daily—unnoticed, patiently—to “crucify the flesh with its affections
and lusts.” Let us neither repine at our narrow spheres, nor fancy that we can afford
to live carelessly in them because they are narrow. The smallest duties are often
harder—because of their apparent insignificance, because of their constant
98

recurrence—harder than the great ones. But do not let us forget that if harder, they
are on the whole more needful. The world has more need of a great number of
Christian people doing little things like Christians, than it has need of one apostle
preaching like an apostle, or one martyr dying like a martyr. The mass of trifles
makes magnitude. The little things are greater than the great, because of their
number. They are more efficacious than the single lofty acts. Like the air which in the
lungs needs to be broken up into small particles, and diffused ere it parts with its
vitalizing principle to the blood, so the minute acts of obedience, and the exhibition
of the power of the gospel in the thousand trifles of Christian lives, permeating
everywhere, will vitalize the world and will preach the gospel in such a fashion as
never can be done by any single and occasional, though it may seem to be more lofty
and more worthy, agency. Honour the trifles, and you will find yourself right about
the great things! Lastly: FAITHFULNESS IN THAT WHICH IS LEAST IS THE
PREPARATION FOR, AND SECURES OUR HAVING A WIDER SPH ERE IN
WHICH TO OBEY GOD. Of course, it is quite easy to see how, if once we are doing,
what I have already said is the harder task—habitually doing the little things wisely
and well, for the love of Christ and in the fear of God—we shall be fitted for the sorest
sudden temptations, and shall be made able to perform far larger and far more
apparently splendid acts. Every power strengthens by exercise. Every act of
obedience smoothes the road for all that shall come after. And, on the other side, the
same process exactly goes on to make men, by slow degrees, unfaithful in all.
Tampering with a trifle; saying, Oh, it is a small matter, and I can venture it; or, It is
a little thing, too little for mighty motives to be brought to bear upon it—that ends in
this—“unjust also in much.” My brother, life is all great. Life is great because it is the
aggregation of littles. As the chalk cliffs in the South, that rear themselves hundreds
of feet above the crawling sea beneath, are all made up of the minute skeletons of
microscopic animalculae; so life, mighty and awful as having eternal consequences,
life that towers beetling over the sea of eternity, is made up of these minute incidents,
of these trifling duties, of these small tasks; and if thou art not “faithful in that which
is least,” thou art unfaithful in the whole. He only is faithful that is full of faith. (A.
Maclaren, D. D.)
Guilt not to be estimated by gain
I. The great principle of the text is, that he who has sinned, though to a small amount
in respect of the fruit of his transgression—provided he has done so by passing over a
forbidden limit which was distinctly known to him, has, in the act of doing so,
incurred a full condemnation in respect of the principle of his transgression. In one
word, that the gain of it may be small, while the guilt of it may be great; that the latter
ought not to be measured by the former; but that he who is unfaithful in the least
shall be dealt with, in respect of the offence he has given to God, in the same way as if
he had been unfaithful in much.
1.The first reason which we would assign in vindication of this is, that, by a small
act of injustice, the line which separates the right from the wrong is just as
effectually broken over as by a great act of injustice. There is no shading off at the
margin of guilt, but a clear and vigorous delineation. It is not by a gentle
transition that a man steps over from honesty to dishonesty. There is between
them a wall rising up unto heaven; and the high authority of heaven must be
stormed ere one inch of entrance can be made into the region of iniquity. The
morality of the Saviour never leads him to gloss over beginnings of crime.
2.The second reason why he who is unfaithful in the least has incurred the
condemnation of him who is unfaithful in much, is, that the littleness of the gain,
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so far from giving a littleness to the guilt, is in fact a circumstance of aggravation.
There is just this difference. He who has committed injustice for the sake of a less
advantage has done it on the impulse of a less temptation. Nay, by the second
reason, this may serve to aggravate the wrath of the Divinity against him. It
proves how small the price is which he sets upon his eternity, and how cheaply he
can bargain the favour of God away from him, and how low he rates the good of
an inheritance with Him, and for what a trifle he can dispose of all interest in His
kingdom and in His promises. It is at the precise limit between the right and the
wrong that the flaming sword of God’s law is placed. It is there that “Thus saith
the Lord” presents itself, in legible characters, to our view. It is there where the
operation of His commandment begins; and not at any of those higher gradations
where a man’s dishonesty first appals himself by the chance of its detection, or
appals others by the mischief and insecurity which it brings upon social life.
II. Let us now attempt TO UNFOLD A FEW OF THE PRACTICAL CONSEQUENCES
THAT MAY BE DRAWN FROM THE PRINCIPLE OF THE TEXT, b oth in respect to
our general relation with God, and in respect to the particular lesson of faithfulness
which may be deduced from it.
1.There cannot be a stronger possible illustration of our argument than the very
first act of retribution that occurred in the history of our species. What is it that
invests the eating of a solitary apple with a grandeur so momentous? How came
an action, in itself so minute, to be the germ of such mighty consequences? We
may not be able to answer all these questions; but we may at least learn what a
thing of danger it is, under the government of a holy and inflexible God, to
tamper with the limits of obedience.
2.Let us, therefore, urge the spirit and the practice of this lesson upon your
observation. It is evangelizing human life by impregnating its minutest
transactions with the spirit of the gospel. It is strengthening the wall of partition
between sin and obedience. It is the teacher of righteousness taking his stand at
the outpost of that territory which he is appointed to defend, and warning his
hearers of the danger that lies in a single footstep of encroachment. It is letting
them know that it is in the act of stepping over the limit that the sinner throws
the gauntlet of his defiance against the authority of God. It may appear a very
little thing, when you are told to be honest in little matters; when the servant is
told to keep her hand from every one article about which there is not an express
or understood allowance on the part of her superiors; when the dealer is told to
lop off the excesses of that minuter fraudulency which is so currently practised in
the humble walks of merchandise; when the workman is told to abstain from
those petty reservations of the material of his work for which he is said to have
such snug and ample opportunity; and when, without pronouncing on the actual
extent of these transgressions, all are told to be faithful in that which is least, else,
if there be truth in our text, they incur the guilt of being unfaithful in much. It
may be thought, that because such dishonesties as these are scarcely noticeable,
they are therefore not worthy of notice. But it is just in the proportion of their
being unnoticeable by the human eye, that it is religious to refrain from them.
These are the cases in which it will be seen, whether the control of the
omniscience of God makes up for the control of human observation—in which the
sentiment, that “Thou God seest me!” should carry a preponderance through all
the secret places of a man’s history—in which, when every earthly check of an
earthly morality is withdrawn, it should be felt that the eye of God is upon him,
and that the judgment of God is in reserve for him. (T. Chalmers, D. D.)
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Faithfulness in little things
In our text the Master declares that fidelity, which is an element of conscience, must
be thorough. It must not be an optional thing, chosen when we see that it will be
better than any other instrument to secure a desired end. It must belong to every part
of life, pervading it. It must belong to the least things as much as to the highest. It is
not a declaration that little things are as important aa great things. It is not a
declaration that the conscience is to regard all duties as of one magnitude and of one
importance. It is a declaration that the habit of violating conscience, even in the least
things, produces mischief that at last invalidate it for the greatest, and that is a truth
that scarcely can have contradiction. I propose to illustrate this truth in some of its
relations to life. In the first place, I shall speak of the heedlessness and
unconscientiousness with which men take up opinions and form judgments, on every
side and of every kind, in daily life. In regard to events, men seldom make it a matter
of conscience to see things as they are, and hear things as they really report
themselves. They follow their curiosity, their sense of wonder, their temper, their
interests, or their prejudices, instead of their judgment and their conscience. There
are few men who make it a point to know just what things do happen of which they
are called to speak, and just how they happen. How many men were there round the
corner? “Twenty,” says the man, quickly. There were seven. How long did you have to
wait? “Two hours, at least.” It was just three-quarters of an hour by the watch. So, in
a thousand things that happen every day, one man repeats what his imagination
reported to him, and another man what his impatient, irritable feelings said to him.
There are very few men that make it a matter of deliberate conscience to see things as
they are, and report them as they happen. This becomes a great hindrance to
business, clogs it, keeps men under the necessity of revising their false impressions;
expends time and work; puts men on false tracks and in wrong directions; multiplies
the burdens of life. But its worse effect is seen in the judgments and prejudices which
men are liable to entertain about their fellow-men, and the false sentences which they
are accustomed to issue, either by word of mouth or by thoughts and feelings. In
thousands of men, the mind, if unveiled, would be found to be a Star-chamber filled
with false witnesses and cruel judgments. The effect in each case may be small, but if
you consider the sum-totals of a man’s life, and the grand amount of the endless
scenes of false impressions, of wicked judgments, of causeless prejudices, they will be
found to be enormous. This, however, is the least evil. It is the entire
untrustworthiness of a moral sense which has been so dealt with that is most to be
deplored. The conscience ought to be like a perfect mirror. It ought to reflect exactly
the image, that falls upon it. A man’s judgment that is kept clear by commerce with
conscience ought to reveal things as they are, facts as they exist, and conduct as it
occurs. Now it is not necessary to break a mirror to pieces in order to make it
worthless. Let one go behind it with a pencil, or with a needle of the finest point, and,
with delicate touch, make the smallest line through the silver coating of the back; the
next day let him make another line at right angles to that; and the third day let him
make still another line parallel to the first one; and the next day let him make another
line parallel to the second, and so continue to do day by day, and one year shall not
have passed away before that mirror will be so scratched that it will be good for
nothing. It is not necessary to deal it a hard blow to destroy its power; these delicate
touches will do it, little by little. It is not necessary to be a murderer or a burglar in
order to destroy the moral sense; but ah! these million little infelicities, as they are
called, these scratchings and raspings, take the silver off from the back of the
conscience—take the tone and temper out of the moral sense. Nay, we do not need
even such mechanical force as this; just let the apartment be uncleansed in which the
mirror stands: let particles of dust, and the little flocculent parts of smoke, settle film
by film, flake by flake, speck by speck, upon the surface of the mirror, and its
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function is destroyed, so that it will reflect neither the image of yourself nor of
anything else. Its function is as much destroyed as if it were dashed to pieces. Not
even is this needed; only let one come so near to it that his warm breath falling on its
cold face is condensed to vapour, and then it can make no report. Now there are
comparatively few men who destroy their moral sense by a dash and a blow, but
there is many a man whose conscience is seared as with a hot iron. The effect of this
is not merely to teach us the moral lesson that man is fallible; it is to diminish the
trust of man in man. And what is the effect of diminishing that? It is to introduce an
element which dissevers society, which drives men away from one another, and takes
away our strength. Faith in man, trust in man, is the great law of cohesion in human
society. And so this infidelity in little things and little duties works both inwardly as
well as outwardly. It deteriorates the moral sense; it makes men unreliable; it makes
man stand in doubt of man; it loosens the ties that bind society together, and make it
strong; it is the very counteracting agent of that divine love which was meant to bring
men together in power. The same truth, yet more apparently, and with more
melancholy results, is seen in the un-trustworthiness and infidelity of men in matters
of honesty and dishonesty. The man that steals one penny is—just as great a
transgressor as if he stole a thousand dollars? No, not that. The man that steals one
single penny is—as great a transgressor against the laws of society as if he stole a
thousand dollars? No, not exactly that. The man that steals one penny is—just as
great a transgressor against the commercial interests of men as if he stole a thousand
dollars? No, not that. The man that steals a penny is just as great a transgressor
against the purity of his own conscience as if he stole a million of dollars. The danger
of these little things is veiled under a false impression. You will hear a man say of his
boy, “Though he may tell a little lie, he would not tell a big one; though he may
practise a little deceit, he would not practise a big one; though he may commit a little
dishonesty, he would not commit a big one.” But these little things are the ones that
destroy the honour, and the moral sense, and throw down the fence, and let a whole
herd of buffaloes of temptation drive right through you. Criminals that die on the
gallows; miserable creatures that end their days in poorhouses; wretched beings that
hide themselves in loathsome places in cities; men that are driven as exiles across the
sea and over the world—these are the ends of little things, the beginnings of which
were thought to be safe. It is these little things that constitute your peculiar
temptation and your worst danger. (H. W.Beecher.)
Little things tests of character
Can you discover a man’s character more accurately by his public, extraordinary acts,
than by his ordinary, everyday conduct and spirit? Which is the true Marlborough—
the general in the field winning brilliant victories, or the peculator in his chamber
manipulating papers for defrauding the public treasury? Which is the real man—
Lord Bacon on the bench, or Lord Bacon with open palm behind his back feeling for
bribes? Which is the true woman—the lady in the parlour courteously receiving her
guests, or the termagant rendering home wretched by everyday exactions and
scoldings? Jesus teaches that the little things of everyday life reveal true character,
and show the man as he is in himself, by referring to the ordinary tempers by which
he is governed. Is it not plain, when simply announced, that general conduct in little
things is a truer test of a man’s real character than occasional isolated acts could be?
1.Little things make up the vast universe. The clouds gather up the rains in
moisture, and part with them in drops. The stars do not leap fitfully along their
orbits, but measure with equal movement each consecutive mile. All the analogies
of nature point to the minute as essential to the harmony, glory, and utility of the
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whole. And little things are as necessary in their places in the moral, as in the
physical world.
2.Jehovah is observant of little things. Sparrows. Lilies. Jehovah neglects
nothing. Nothing is so little as to be beneath His notice. His providence regards
with equal distinctness a worm and a world, a unit and a universe. You are unlike
your God and Saviour if you neglect little things.
3.Little things engross the most of life. Great events are only occasional.
Frequency and regularity would take away from their greatness, by rendering
them common. We shall find little to do, if we save our energies for great
occasions. If we preserve our piety for prominent services, we shall seldom find
place for its exercise. Piety is not something for show, but something for use; not
the gay steed in the curricle, but the plough-horse in the furrow; not jewellery for
adornment, but calico for home wear and apron for the kitchen.
4.Attention to little things is essential to efficiency and success in accomplishing
great things. Letters are little things, but he who scouts the alphabet will never
read David’s psalms. The mechanic must know how to sharpen his plane, if he
would make a moulding; the artist must mix colours, if he would paint
landscapes. In every direction the great is reached through the little. He will
never rise to great services who will not pass through the little, and train his
spiritual nature, and educate his spiritual capabilities. Through faithfulness in the
least he rises to faithfulness in the much, and not otherwise.
5.Little things are causes of great events, springs of large influences. To know
whether a thing is really small or great, you must trace its results. Xerxes led
millions to the borders of Greece. It looked to the world like a big thing. The
whole vast array accomplished nothing. It turned out a very small business. The
turning of a tiny nee.lie steadily toward a fixed point is a little common thing, but
it guides navies along safe and sure paths, over unmarked oceans. So a magnetic
word has guided a soul through a stormy world to a peaceful haven. A simple,
secret prayer has pierced and opened clouds to pout down showers of spiritual
blessings upon a city or state.
6.Conscientiousness in little things is the best evidence of sincere piety.
7.Faithfulness in little things is essential to true piety. The principle of obedience
is simply doing what the Lord requires because He requires it. There is nothing
little if God requires it. The veriest trifle becomes a great thing if the alternative of
obedience or rebellion is involved in it. Microscopic holiness is the perfection of
excellence. To live by the day, and to watch each step, is the true pilgrimage
method. (J. L. Burrows, D. D.)
Trial of fidelity
Here are two great truths suggested to us.
1.That we are here in this world merely on trial, and serving our apprenticeship.
2.That it is our fidelity that is tried, not so much whether we have done great or
little things, but whether we have shown the spirit which above all else a steward
should show—fidelity to the interests entrusted to him. The two verses following,
in which this is applied, may best be illustrated by familiar figures. “If,” says our
Lord, “ye have not been faithful in the unrighteous mammon, who will commit to
your trust that which is real?” He considers us all in this world as children busy
with mere playthings and toys, though so profoundly in earnest. But, looking at
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children so engaged, you can perfectly see the character of each. Although the
actual things they are doing are of no moment or reality; although, with a
frankness and penetration not given to their elders, they know they are but
playing, yet each is exhibiting the very qualities which will afterwards make or
mar him, the selfish greed and fraud of one child being as patent as the guileless
open-handedness of the other. To the watchful parents these games that are
forgotten in the night’s sleep, these buildings which as soon as complete are
swept away to make room for others, are as thorough a revelation of the character
of the child as affairs of state and complicated transactions are of the grown man.
And if the parent sees a grasping selfishness in his child, or a domineering
inconsiderateness of every one but himself, as he plays at buying and selling,
building and visiting, he knows that these same qualities will come out in the real
work of life, and will unfit their possessor for the best work, and prevent him
from honourable and generous conduct, and all the highest functions and duties
of life. So our Lord, observant of the dispositions we are showing as we deal with
the shadowy objects and passing events of this seeming substantial world, marks
us off as fit or unfit to be entrusted with what is real and abiding. If this man
shows such greed for the gold he knows he must in a few years leave, will he not
show a keener, intenser selfishness in regard to what is abiding? If he can trample
on other people’s rights for the sake of a pound or two, how can he be trusted to
deal with what is infinitely more valuable? If here in a world where mistakes are
not final, and which is destined to he burned up with all the traces of evil that are
in it—if in a world which, after all, is a mere card-house, or in which we are
apprentices learning the use of our tools, and busy with work which, if we spoil,
we do no irreparable harm—if here we display incorrigible negligence and
incapacity to keep a high aim and a good model before us, who would be so
foolish as to let us loose among eternal matters, things of abiding importance,
and in which mistake and carelessness and infidelity are irreparable? (Marcus
Dods, D. D.)
We are being watched
A merchant sees among his clerks one whose look and bearing are prepossessing, and
he thinks that by and by this lad might possibly make a good partner; he watches
him, but he finds him gradually degenerating into slipshod ways of doing his work,
coming down late in the mornings, and showing no zeal for the growth of the
business; and so the thought grows in his mind, “If he is not faithful in that which is
another man’s, how can I give him the business as his own? I can’t hand over my
business to one who will squander what I have spent my life in accumulating; to one
who has not sufficient liking for work to give himself heartily to it, or sufficient sense
of honour to do it heartily whether he likes it or no. Much as I should like to lift him
out of a subordinate situation, I cannot do so.” Thus are determined the commercial
and social prospects of many an unconscious youth, and thus are determined the
eternal prospects of many a heedless servant of God, who little thinks that the
Master’s eye is upon him, and that by hasting to be rich he is making himself
eternally poor, and by slackness in God’s service is ruining his own future. (Marcus
Dods, D. D.)
Influence of little things
A jest led to a war between two great nations. The presence of a comma in a deed lost
to the owner of an estate one thousand pounds a month for eight months. The battle
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of Corunna, in 1809, is said to have been fought, and the life of that noble officer Sir
John Moore sacrificed, through a dragoon stopping to drink while bearing
despatches. A man lighting a fire on the sea-shore led to the Rev. John Newton’s
honoured labours and life of usefulness.
Little kindnesses
We sin by omitting cheap acts of beneficence in our daily walk and among our early
companionship. The web of a merciful life is made up of these slender threads. (J. W.
Alexander, D. D.)
Little sins
A man who was hung at Carlisle for house-breaking declared that his first step to
ruin was taking a halfpenny out of his mother’s pocket while she was asleep. Another
offender, convicted of housebreaking at Chester, said at the gallows, “You are come
to see a man die. Oh! take warning by me. The first beginning of my ruin was
Sabbath-breaking. It led me into bad company, and from bad company to robbing
orchards and gardens, and then to housebreaking, and that has brought me to this
place.”
Faithfulness shown in restitution of wrongful gains
A brother in the ministry took occasion to preach on the passage, “He that is unjust
in the least is unjust also in much.” The theme was, “that men who take advantage of
others in small things have the very element of character to wrong the community
and individuals in great things, where the prospect of escaping detection or censure
is as little to be dreaded.” The preacher exposed the various ways by which people
wrong others; such as borrowing, by mistakes in making change, by errors in
accounts, by escaping taxes and custom-house duties, by managing to escape
postage, by finding articles and never seeking owners, and by injuring articles
borrowed, and never making the fact known to the owner when returned. One lady
the next day met her pastor, and said, “I have been to rectify an error made in giving
me change a few weeks ago, for I felt bitterly your reproof yesterday.” Another
individual went to Boston to pay for an article not in her bill, which she noticed was
not charged when she paid it. A man going home from meeting said to his
companion, “I do not believe there was a man in the meeting-house to-day who did
not feel condemned.”
After applying the sermon to a score or more of his acquaintances, he continued,
“Did not the pastor utter something about finding a pair of wheels?” “I believe not,
neighbour.”. He spoke of keeping little things which had been found.” “Well, I
thought he said something about finding a pair of wheels, and supposed he meant
me. I found a pair down in my lot a while ago.” “Do you,” said his companion, “ know
who they belong to? Mr. B.
— lost them a short time ago.” The owner was soon in the possession of his wheels.
(Vermont Chronicle.)
Unfaithfulness in little
A king appointed one servant over his gold treasure, another over his straw. The
latter’s honesty being suspected, he was angry because the gold had not been trusted
to him. The king said, “Thou fool, if thou couldst not be trusted with straw, how can
any one trust thee with gold?” (Archbishop Trench.)
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Momentary unfaithfulness to be avoided
A Corsican gentleman, who had been taken prisoner by the Genoese, was thrown into
a dark dungeon, where he was chained to the ground. While he was in this dismal
situation the Genoese sent a message to him, that if he would accept of a commission
in their service, he might have it. “No,” said he; “were I to accept your offer, it would
be with a determined purpose to take the first opportunity of returning to the service
of my country. But I would not have my countrymen even suspect that I could be one
moment unfaithful.”
Ye cannot serve God and mammon
The crime of avarice
I. REASONS WHY AVARICE SHOULD BE GUARDED AGAINST.
1.The avaricious man usually leads a miserable life, making no use of his wealth.
2.Avarice takes away a man’s peace of mind.
(1)The avaricious man is in constant disquietude—
(a) Through terror of losing his possessions.
(b) Through envy of others, and the craving to possess their property.
(c) Through desire to accumulate more wealth.
(2)The avaricious man is inconsolable at the loss of his riches.
2.Avarice is a base vice, and the source of many other vices.
3.Avarice almost inevitably leads to eternal ruin.
II. MEANS TO BE ADOPTED FOR GUARDING AGAINST AVARICE.
1.Endeavour to know yourself, your inclinations, passions, desires; and examine
yourself in order to ascertain whether you cannot find some symptom of avarice
within yourself. Such symptoms are—
(1)A greater confidence in temporal goods than in Almighty God (Psa_52:7).
(2)Unscrupulousness in the manner of acquiring temporal goods.
(3)Excessive grief at the loss of temporal goods.
(4)If you do not use temporal goods for the glory of God, nor for your own
and your neighbours’ needs.
2.Strive to keep from your soul the vice of avarice,
(1)By continual struggle against the concupiscence of money and riches Psa_
62:10).
(2)By the exercise of opposite virtues, especially that of Christian charity.
You will experience the joys earned by these virtues.
(3)By supplication for the removal of the temptation. (Chevassu.)
The two masters
“No man can serve two masters; for either he will hate the one and love the other: or
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else he will hold to the one, and despise the other. Ye cannot serve God and
mammon” (Mat_6:24). In one point of view, this sounds very strangely; for nothing
is more certain than that we can serve two masters. Every child that is dutifully
reared serves two masters—its father and its mother; and it is quite possible for one
to be a servant of a whole family of masters. But in order that this may take place, it
is indispensably necessary that the masters should be alike in feeling, and identical in
interest. But if masters are antagonistic the one to the other, if their interests are not
only different but conflicting, if to serve one of necessity puts you in opposition to the
other, then it is impossible to serve two. And the more you look at it the plainer it
becomes. Suppose one man represents perfect honour, and another represents
perfect meanness, and you undertake to serve both of them, what sort of success will
you have? Suppose one man be called Truth, and another be called Falsehood, and
you attempt to serve both of them, is it not plain that you will either hate the one and
love the other, or else hold to the one and despise the other? You cannot serve both at
the same time. No man can serve purity and lust at the same time. No man can serve
good nature and anger at the same time. Are God and mammon, then, antagonistic?
And what are the ways in which man is looked at from the two spheres—the Divine
and the earthly? Mammon regards man as a creature of time and this world, and
thinks of him, plans for him, educates him, and uses him, am it, like the beast of the
field, he only had existence here, and as if his existence was only related to the
comforts that belong to this state of being. But God looks upon man as a creature of
eternal duration, passing through this world. The chief end and interest of men are
also viewed antagonistically. In short, man in his immediate and visible good, is that
which mammon regards. On the other hand, God regards not indifferently the
interests of our body; but more He regards the interests of our being. Mammon
builds men in the finer traits which they possess in common with animals. God
would build men in those traits which they have in common with Him. One builds for
this world exclusively. The other builds for this world and the next. There is nothing
more certain than that a man’s character depends upon his ruling purpose. Let us
look at it. A man may be a thoroughly worldly man—that is, all his ruling aims, and
desires, and expectations, may make him worldly; and yet he may be observant of
external religious services. A man is not to be supposed to be less a worldly man
because when the Sabbath day comes round he knows it. He maybe, also, a believer
in the gospel, and in the most evangelical and orthodox type of doctrine—as an idea.
It is quite possible for a man to be supremely worldly, and yet to have strong
religious feelings. There is nothing more common than instances which go to show
that we like as a sentiment things that we do not like as an ethical rule. Nay, it is
possible for a man to go further, and yet be a thoroughly worldly man. And here it is
that the distinction comes in. Although a man may be a servant of mammon, and
may serve him with heart and soul; yet, externally, there may be a great many
appearances that look as though he was serving God. And men really seem to think
that they can serve God and mammon [
1.There is reason m believe that the morality of multitudes of men, though they
are good in some degree, leaves out that which alone can make it a ground of
complacence and trust. A man may be a moral man, and leave out the whole of
the life to come. The Greeks were moral men, many of them. The Romans were
moral men, many of them.
2.There is reason to fear that the religion of multitudes of professors of religion
is but a form of church-morality. You may tell me that this is a misjudgment. I
hope it is. But what sort of lives are we living, when it is possible to misinterpret
them? What if I should have occasion to say the same things about your
allegiance to the government that I have said about your religion? There is not a
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man of any note in the community about whose allegiance you have any doubt. If
I point to one man, you say, “He is not true to his country.” If I point to another
man, you say, “He is loyal”; and you state facts to prove it. You say, “When his
personal interest came in collision with the interest of the country, and one or the
other had to be given up, he gave up his personal interest.” But when God’s
claims come in collision with your personal interests, God’s claims go down, and
your personal interests go up. Now, there ought to be no cause for doubt that you
are Christians. A man is bound to live towards his country so that there shall be
no mistake about his patriotism. And God says, “You are bound to live towards
Me so that in some way men shall see that you are My children.” You are bound
to live in everything as you do in some things. You are attempting, partly through
ignorance, partly by reason of carelessness, and partly on account of too low an
estimate of the sacredness of your religious obligations, to serve God with your
right hand, and mammon with your left; and men see it, and they doubt you; and
that is not the worst of it—they doubt God, they doubt Christ, they doubt the
reality of religion. And to be the occasion of doubt concerning matters of such
grave importance, is culpable. No man, therefore, has a right to allow any mistake
to exist in the matter of his Chris tian character. There is need, Christian
brethren, of severe tests in this particular. You need to settle these questions:
“Where is my allegiance? Am I with God, and for God supremely?” (H. W.
Beecher.)
The two contrary masters, or the inconsistency of the service of God and
the world
For the opening and prosecuting of which words, consider—
1.What these two masters are.
2.What it is to serve them.
3.How none can serve them both.
4.Why none can serve them both.
5.The use and application.
For the first of these, these two masters are God and the world, but with much
difference, as we may see severally. God is a Lord and Master absolutely, properly,
and by good right in Himself; being in His own nature most holy, most mighty, most
infinite in glory and sovereignty over all His creatures. Again, He is a Lord and
Master in relation to us: and not only by right of creation and preservation as we are
men and creatures, but also by right of redemption and sanctification, as new men
and new creatures.
1.He hath made a covenant with us, first of works, and then of grace.
2.He hath appointed our work.
3.He hath as a Master appointed us liberal wages, even a merciful reward of
eternal life.
Thus is God a Lord and Master. Now, on the other side, the world is called a master
or lord, not by any right in itself, of over us, but—
1.By usurpation.
2.By man’s corruption, and defection from the true God.
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3.By the world’s general estimation, and acceptation of the wealth and mammon,
as a lord and great commander; which appeareth—
(1)By subjecting themselves to the basest services of wealth for wealth.
(2)By affecting wealth as the chief good.
(3)By depending (as servants on their masters) on their wealth.
Concerning the service of these masters, we must mark, that our Saviour saith not, A
man cannot serve God that hath riches, but, He cannot serve God and riches. For he
that cannot distinguish between having the world, and serving the world, cannot
understand this text and conclusion of Jesus Christ. Our Lord well knew it was lawful
both to have, and to seek, and to use the world holily and humbly. But how may we
conceive that one cannot be servant to two masters, or to these two? In these
conditions:
1.Not at the same time.
2.Not in their proper commands; for as they are contrary lords, so they
command contrary things, and draw to contrary courses. One calls to works of
mercy, charity, compassion, liberality, and the like; the other to cruelty, and
unmercifulness, to shut our eyes from beholding our own flesh, to shut our ear
from the cry of the poor, to shut our purse and hand from the charitable relief of
Christ’s poor members. And how can one man obey both these in their contrary
commands?
3.No man can serve two masters in sovereignty, unless they be subordinate one
to the other, and so their commands concur in order one to another, and cross
not one another.
The reasons whereof are these:
1.A servant is the possession of his master; and one possession can have but one
owner and possessor at once.
2.The servant of the world sets up his wealth as an idol in his heart; by which the
worldling forsakes the true God, and turns to most gross idolatry. So of the
second reason.
3.The apostle (Rom_6:16) asks thus, “Know ye not, that to whomsoever ye give
yourselves as servants to obey, his servants ye are whom ye do obey, whether of
sin unto death, or of obedience unto righteousness?” But the distinction implies
that they cannot obey both together.
4.No man can serve these two masters, because a man cannot divide his heart
between God and the world; and if he could, God will have no part of a divided
heart, as Elijah said in that case (1Ki_18:20).
How may I know what master I serve?
1.Whom hast thou covenanted withal? God or the world? To whom hast thou
wholly resigned thyself? Is thy strength become God’s? Is thy time His? thy
labour His?
2.Every servant is commanded by his master. God’s servant knows his Lord’s
mind and pleasure, and readily attempts it, even in most difficult
commandments.
3.Every servant receives wages of his own master, and thrives by his service. Of
whom doest thou receive wages?
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4.Which of these two masters lovest thou best? He that is thy master, thy
affection must cleave to him, as is said of the prodigal.
5.If thou beest the servant of God, thy wealth is His servant as well as thyself. (T.
Taylor, D. D.)
Oneness of service
What we all want is unity of character. We are, most of us, too many characters
folded up into one. This want of unity of character is the chief secret of almost all our
weakness. No life can be a strong life which has not a fixed focus. Another
consequence of this uncertainty of aim and this divided allegiance is that we really
are missing the goodness and happiness of everything. We have too much religion
thoroughly to enjoy the world, and too much of the world thoroughly to enjoy
religion. Our convictions haunt us in the world, and our worldliness follows us even
to our knees. But there is a worse consequence than this. The Holy Spirit is grieved in
us, and Christ is wounded, and the Father is dishonoured. For, which is worse, to be
half loved or not to be loved at all? Where you have a right to all, is not partial love a
mockery and an insult? The question, the all-important question is, What is the
remedy? But first, before I speak of that, let me draw your attention to a distinction
which is not without its force. The word “masters” in the text does not actually carry
the meaning of “masters “ and “servants” in the ordinary acceptation of the phrases.
It might be literally translated, according to the root of the word, “proprietors” or
“lords.” “No one can serve two proprietors.” This emphasizes the sentence. God has a
property, all property, in you. By right you are His. The world is not your proprietor.
You are not made to be the world’s But now I return to the question, “How can we
best attain to serve one lord?” I should answer first, without hesitation, by making
that one Master, or Proprietor, or Lord, the Lord Jesus Christ. And more than this.
God has given the govern merit and the sovereignty of this world till the day of
judgment, to Jesus Christ. Therefore He is our Proprietor and our Master. Therefore
I say, begin with believing that you are forgiven. Let Jesus—as your own dear
Saviour—occupy His right place in your heart. The rest is quite sure. You will want no
other Masher. All life is service. The happiness or the unhappiness of the service
depends on who is the master. If self is the master, the service will be a failure! If the
world is the master, the service will soon become drudgery I If Christ is the master,
the service will be liberty; the law will be love, and the wages life, life for ever. If self,
and the world, and Christ, be all masters, the diluted service will be nothing worth.
There will be no “service” at all. Self will go to the top, and self will be disappointed.
But if the “Master” be one, and that one God, that concentration will give force to
every good thing within you. Life will be a great success. The service will be sweet. (J.
Vaughan, M. A.)
Impossible to serve God and mammon
We cannot possibly serve both God and mammon. “When you see a dog following
two men,” says Ralph Erskine, “you know not to which of them he belongs while they
walk together; but let them come to a parting-road, and one go one way, and the
other another way, then will you know which is the dog’s master. So while a man may
have the world and a religious profession too, we cannot tell which is the man’s
master, God or the world; but stay till the man come to a parting-road. God calls him
this way, and the world calls him that way. Well, if God be his master, he follows
truth and righteousness, and lets the world go; but if the world be his master, then he
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follows the flesh and the lusts thereof, and lets God and conscience go.” It is always
so. The lukewarm can never be trusted, but the heartily-loving are ever loyal.
11 So if you have not been trustworthy in
handling worldly wealth, who will trust you
with true riches?
BARNES, "Who will commit ... -If you are not faithful in the small matters
pertaining to this world, if you do not use aright your property and influence, you
cannot expect that God will commit to you the true riches of his grace. Men who are
dishonest and worldly, and who do not employ the deceitful mammon as they ought,
cannot expect to grow in grace. God does not confer grace upon them, and their
being unfaithful in earthly matters is evidence that they “would be” also in much
greater affairs, and would likewise “misimprove” the true riches.
True riches -The graces of the gospel; the influences of the Spirit; eternal life, or
religion. The riches of this world are false, deceitful, not to be trusted
Luk_16:9; the
treasures of heaven are “true,” faithful, never-failing, Mat_6:19-20.
GILL, "If therefore ye have not been faithful,.... This is the application of the
above proverbial expressions, and seems to be directed to the disciples of Christ,
though not without a view to the covetous Scribes and Pharisees, who were in
hearing of it, and were disturbed at it, Luk_16:14and the meaning is, that whereas
some of them might have been unfaithful, and have acted the unjust part of gathering
of riches, as Matthew, and other publicans, that were now become the followers of
Christ; if therefore they should be unfaithful
in the unrighteous mammon ; in the disposing of it to improper uses, which was
either unrighteously gotten, and therefore called, as it sometimes was, m_Apntsbb,
"mammon of ungodliness", or "ungodly mammon" (x); or, which was fallacious,
deceitful, vain, and transitory:
who will commit to your trust the true riches; or mammon? that is, how
should you expect to be intrusted with the riches of grace, as the blessings and
promises of the covenant of grace, the graces of the Spirit of God, which truly enrich
persons, and are solid and durable? or the riches of glory, the better and more
enduring substance in heaven, signified by a kingdom, and an inheritance that fadeth
not away? so the Jews call the good things of another world, and say (y), that
"all the good things of this world are not cs”cbHncs1s6, "true good things", in
comparison of the good things of the world to come.''
And they use the same distinction with respect to "mammon", as here:
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"the holy, blessed God, they say (z), gives him, cbHnL_ntsbb, "mammon of truth", or
true mammon; and he makes it רקש, "false", or deceitful:''
or rather the rich treasure of the Gospel is meant, called a treasure in earthen vessels,
and the unsearchable riches of Christ; and is comparable to, and of more worth than
gold, silver, and precious stones. And so the Syriac version renders it, "who will trust
you with the truth?" with the truth of the Gospel.
HENRY, "[1.] The riches of this world are the less;grace and glory are the
greater.Now if we be unfaithful in the less, if we use the things of this world to other
purposes than those for which they were given us, it may justly be feared that we
should be so in the gifts of God's grace, that we should receive them also in vain, and
therefore they will be denied us: He that is faithful in that which is least is faithful
also in much.He that serves God, and does good, with his money, will serve God, and
do good, with the more noble and valuable talents of wisdom and grace, and spiritual
gifts, and the earnests of heaven; but he that buries the one talentof this world's
wealth will never improve the five talentsof spiritual riches. God withholds his grace
from covetous worldly people more than we are aware of. [2.] The riches of this
world are deceitfuland uncertain;they are the unrighteous mammon,which is
hastening from us apace, and, if we would make any advantage of it, we must bestir
ourselves quickly; if we do not, how can we expect to be entrusted with spiritual
riches, which are the only true riches?
Luk_16:11. Let us be convinced of this, that
those are trulyrich, and veryrich, who are rich in faith,and rich towards God,rich
in Christ, in the promises, and in the earnests of heaven; and therefore let us lay up
our treasure in them, expect our portion from them, and mind them in the first place,
the kingdom of God and the righteousness thereof,and then, if other things be added
to us, use them in ordine ad spiritualia - with a spiritual reference,so that by using
them well we may take the faster hold of the true riches,and may be qualified to
receive yet more gracefrom God; for God giveth to a man that is good in his sight,
that is, to a free-hearted charitable man, wisdom, and knowledge, and joy(Ecc_
2:26); that is, to a man that is faithful in the unrighteous mammon,he gives the true
riches.[3.] The riches of this world are another man's.They are Ifnf00gIOaf, not our
own;for they are foreign to the soul and its nature and interest. They are not our
own;for they are God's; his title to them is prior and superior to ours; the property
remains in him, we are but usufructuaries. They are another man's;we have them
from others; we use them for others, and what good has the ownerfrom his goods
that increase,save the beholding of them with his eyes,while still they are increased
that eat them;and we must shortly leave them to others, and we know not to whom?
But spiritual and eternal riches are our own(they enter into the soul that becomes
possessedof them) and inseparably;they are a good part that will never be taken
away from us. If we make Christ our own, and the promises our own, and heaven our
own, we have that which we may truly call our own.But how can we expect God
should enrich uswith these if we do not serve him with our worldly possessions, of
which we are but stewards?
JAMISON, "unrighteous mammon — To the whole of this He applies the
disparaging term “what is least,” in contrast with “the true riches.”
LIGHTFOOT, "[If ye have not been faithful in the unrighteous mammon, &c.]
The Vulgar, If ye have not been faithful in the unjust mammon: it is not ill
112

rendered. But can any one be faithful in the unrighteous mammon? As to that,
let us judge from the example of Zaccaeus: although he was not faithful in
scraping together any thing unjustly, yet was he eminently faithful in so piously
distributing it.
ELLICOTT, "(11) If therefore ye have not been faithful in the unrighteous
mammon.—fBIIBOQnaYnUBn5BOBnygIQngOQn9B’fvBnygIEn`BOBnIGBfBIIBOQnaYnUBn5BOBnygIQngOQn9B’fvBnygIEn`BOBnIGBfBIIBOQnaYnUBn5BOBnygIQngOQn9B’fvBnygIEn`BOBnIGBfBIIBOQnaYnUBn5BOBnygIQngOQn9B’fvBnygIEn`BOBnIGB“IOVBnOa’GB?IOVBnOa’GB?IOVBnOa’GB?IOVBnOa’GB?”?Ifyunayn?Ifyunayn?Ifyunayn?Ifyunayn
’gyIOf?In5aIGnIGBnFfayQnuB’BaIYV0QnVyOa"GIBgV?nvfvvgyQnfyunfy?5BOnIgnIGBnIOVBn’gyIOf?In5aIGnIGBnFfayQnuB’BaIYV0QnVyOa"GIBgV?nvfvvgyQnfyunfy?5BOnIgnIGBnIOVBn’gyIOf?In5aIGnIGBnFfayQnuB’BaIYV0QnVyOa"GIBgV?nvfvvgyQnfyunfy?5BOnIgnIGBnIOVBn’gyIOf?In5aIGnIGBnFfayQnuB’BaIYV0QnVyOa"GIBgV?nvfvvgyQnfyunfy?5BOnIgnIGBnIOVBn
?.aOaIVf0n5Bf0IGngYn.Bf’BQn.fOugyQn5a?ugvQngOQnayn&IEnnfV0?.aOaIVf0n5Bf0IGngYn.Bf’BQn.fOugyQn5a?ugvQngOQnayn&IEnnfV0?.aOaIVf0n5Bf0IGngYn.Bf’BQn.fOugyQn5a?ugvQngOQnayn&IEnnfV0?.aOaIVf0n5Bf0IGngYn.Bf’BQn.fOugyQn5a?ugvQngOQnayn&IEnnfV0’?n0fy"Vf"BQnGBOBnf"fayn?n0fy"Vf"BQnGBOBnf"fayn?n0fy"Vf"BQnGBOBnf"fayn?n0fy"Vf"BQnGBOBnf"fayn
’g0gVOBun9Un&IEnZVSB’g0gVOBun9Un&IEnZVSB’g0gVOBun9Un&IEnZVSB’g0gVOBun9Un&IEnZVSB’?QnIGB?QnIGB?QnIGB?QnIGB“Vy?BfO’Gf90BnOa’GB?ngYn\GOa?IVy?BfO’Gf90BnOa’GB?ngYn\GOa?IVy?BfO’Gf90BnOa’GB?ngYn\GOa?IVy?BfO’Gf90BnOa’GB?ngYn\GOa?I”V[.GB?afy?nV[.GB?afy?nV[.GB?afy?nV[.GB?afy?nuMs3:83:8uMsWEn]VOnWEn]VOnWEn]VOnWEn]VOn
ZgOunIBf’GB?n`a?nua?’a.0B?Qn5GfInGVvfynOB0a"agV?nIBf’GBO?nGfFBn?gngYIBynYgO"gIIByQnZgOunIBf’GB?n`a?nua?’a.0B?Qn5GfInGVvfynOB0a"agV?nIBf’GBO?nGfFBn?gngYIBynYgO"gIIByQnZgOunIBf’GB?n`a?nua?’a.0B?Qn5GfInGVvfynOB0a"agV?nIBf’GBO?nGfFBn?gngYIBynYgO"gIIByQnZgOunIBf’GB?n`a?nua?’a.0B?Qn5GfInGVvfynOB0a"agV?nIBf’GBO?nGfFBn?gngYIBynYgO"gIIByQn
IGfInGgyB?IUQnayIB"OaIUQnfyuQnf?nav.0aBunaynYfaIGYV0yB??Qn9ByBFg0By’BQnaynIGBnV?BngYnIGfInGgyB?IUQnayIB"OaIUQnfyuQnf?nav.0aBunaynYfaIGYV0yB??Qn9ByBFg0By’BQnaynIGBnV?BngYnIGfInGgyB?IUQnayIB"OaIUQnfyuQnf?nav.0aBunaynYfaIGYV0yB??Qn9ByBFg0By’BQnaynIGBnV?BngYnIGfInGgyB?IUQnayIB"OaIUQnfyuQnf?nav.0aBunaynYfaIGYV0yB??Qn9ByBFg0By’BQnaynIGBnV?BngYn
IGa?n5gO0uIGa?n5gO0uIGa?n5gO0uIGa?n5gO0u’?n"ggu?Qn9BngVOn.gOIagyn?vf00ngOn"OBfIQna?nfynayua?.By?f90Bn’gyuaIagyngYnf00n?n"ggu?Qn9BngVOn.gOIagyn?vf00ngOn"OBfIQna?nfynayua?.By?f90Bn’gyuaIagyngYnf00n?n"ggu?Qn9BngVOn.gOIagyn?vf00ngOn"OBfIQna?nfynayua?.By?f90Bn’gyuaIagyngYnf00n?n"ggu?Qn9BngVOn.gOIagyn?vf00ngOn"OBfIQna?nfynayua?.By?f90Bn’gyuaIagyngYnf00n
?.aOaIVf0nfuFfy’BvByIE?.aOaIVf0nfuFfy’BvByIE?.aOaIVf0nfuFfy’BvByIE?.aOaIVf0nfuFfy’BvByIE
The Greek word for “truetruetruetrue”vfUn9BnygIa’Bunf?n9Bay"nIGfIn5Ga’Gna?n"ByBOf00UnvfUn9BnygIa’Bunf?n9Bay"nIGfIn5Ga’Gna?n"ByBOf00UnvfUn9BnygIa’Bunf?n9Bay"nIGfIn5Ga’Gna?n"ByBOf00UnvfUn9BnygIa’Bunf?n9Bay"nIGfIn5Ga’Gna?n"ByBOf00Un
’GfOf’IBOa?Ia’ngYn&IEnbgGyEnV&BBnXgIB?ngynbgGyn’GfOf’IBOa?Ia’ngYn&IEnbgGyEnV&BBnXgIB?ngynbgGyn’GfOf’IBOa?Ia’ngYn&IEnbgGyEnV&BBnXgIB?ngynbgGyn’GfOf’IBOa?Ia’ngYn&IEnbgGyEnV&BBnXgIB?ngynbgGyn^Ml1:91:9^Ml[nbgGyn[nbgGyn[nbgGyn[nbgGynNM'u4:234:23NM'uEWn!Ga?na?nIGBngy0UnEWn!Ga?na?nIGBngy0UnEWn!Ga?na?nIGBngy0UnEWn!Ga?na?nIGBngy0Un
ay?Ify’BngYnaI?nV?BnaynIGBnIGOBBnYaO?InZg?.B0?[n&IEnnfV0nV?B?naIngy’BnVay?Ify’BngYnaI?nV?BnaynIGBnIGOBBnYaO?InZg?.B0?[n&IEnnfV0nV?B?naIngy’BnVay?Ify’BngYnaI?nV?BnaynIGBnIGOBBnYaO?InZg?.B0?[n&IEnnfV0nV?B?naIngy’BnVay?Ify’BngYnaI?nV?BnaynIGBnIGOBBnYaO?InZg?.B0?[n&IEnnfV0nV?B?naIngy’BnV^n^n^n^n!GB??f0gyafy?n!GB??f0gyafy?n!GB??f0gyafy?n!GB??f0gyafy?n
1:91:91:9^MlWQnfyunIGByQnfYIBOn’gv.fyagy?Ga.n5aIGn&IEnZVSBEnUIna?nYgVyunaynIGOBBn.f??f"B?ngYnWQnfyunIGByQnfYIBOn’gv.fyagy?Ga.n5aIGn&IEnZVSBEnUIna?nYgVyunaynIGOBBn.f??f"B?ngYnWQnfyunIGByQnfYIBOn’gv.fyagy?Ga.n5aIGn&IEnZVSBEnUIna?nYgVyunaynIGOBBn.f??f"B?ngYnWQnfyunIGByQnfYIBOn’gv.fyagy?Ga.n5aIGn&IEnZVSBEnUIna?nYgVyunaynIGOBBn.f??f"B?ngYn
IGBn[.a?I0BnIgnIGBn`B9OB5?nV`B9OB5?nIGBn[.a?I0BnIgnIGBn`B9OB5?nV`B9OB5?nIGBn[.a?I0BnIgnIGBn`B9OB5?nV`B9OB5?nIGBn[.a?I0BnIgnIGBn`B9OB5?nV`B9OB5?nsM'8:28:2sM'[n`B9OB5?n[n`B9OB5?n[n`B9OB5?n[n`B9OB5?nlM^N9:149:14lM^N[n`B9OB5?n[n`B9OB5?n[n`B9OB5?n[n`B9OB5?nlM'N9:249:24lM'N[n`B9OB5?n[n`B9OB5?n[n`B9OB5?n[n`B9OB5?n
10:2210:2210:22^_M''WnI5ByIUWnI5ByIUWnI5ByIUWnI5ByIUccccIGOBBnIavB?naynIGBn5OaIay"?ngYn&IEnbgGyEIGOBBnIavB?naynIGBn5OaIay"?ngYn&IEnbgGyEIGOBBnIavB?naynIGBn5OaIay"?ngYn&IEnbgGyEIGOBBnIavB?naynIGBn5OaIay"?ngYn&IEnbgGyE
^'n^'n^'n^'n—yunaYnUgVnGfFBnygIn9BBynIOV?I5gOIGUn5aIGn—yunaYnUgVnGfFBnygIn9BBynIOV?I5gOIGUn5aIGn—yunaYnUgVnGfFBnygIn9BBynIOV?I5gOIGUn5aIGn—yunaYnUgVnGfFBnygIn9BBynIOV?I5gOIGUn5aIGn
?gvBgyBnB0?B?gvBgyBnB0?B?gvBgyBnB0?B?gvBgyBnB0?B’?n.Og.BOIUQn5Ggn5a00n"aFBnUgVn?n.Og.BOIUQn5Ggn5a00n"aFBnUgVn?n.Og.BOIUQn5Ggn5a00n"aFBnUgVn?n.Og.BOIUQn5Ggn5a00n"aFBnUgVn
.Og.BOIUngYnUgVOng5yq.Og.BOIUngYnUgVOng5yq.Og.BOIUngYnUgVOng5yq.Og.BOIUngYnUgVOng5yq
BARNES, "Another man’s -The word “man’s” is not in the original. It is, “If ye
have been unfaithful managers for another.” It refers, doubtless, to “God.” The
wealth of the world is “his.” It is committed to us as his stewards. It is uncertain and
deceitful, and at any moment he can take it away from us. It is still “his;” and if, while
intrusted with “this,” we are unfaithful, we cannot expect that he will confer on us the
rewards of heaven.
That which is your own -The riches of heaven, which, if once given to us, may
be considered as “ours” - that is, it will be permanent and fixed, and will not be taken
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away “as if” at the pleasure of another. We may “calculate” on it, and look forward
with the assurance that it will “continue” to be “ours” forever, and will not be taken
away like the riches of this world, “as if” they were not ours. The meaning of the
whole parable is, therefore, thus expressed: If we do not use the things of this world
as we ought - with honesty, truth, wisdom, and integrity, we cannot have evidence of
piety, and shall not be received into heaven. If we are true to that which is least, it is
an evidence that we are the children of God, and he will commit to our trust that
which is of infinite importance, even the eternal riches and glory of heaven.
CLARKE, "That which is another man’s -Or rather another’s,
JvndPP Jzhi.
That is, worldly riches, called another’s:
1. Because they belong to God, and he has not designed that they should be any
man’s portion.
2. Because they are continually changing their possessors, being in the way of
commerce, and in providence going from one to another.
This property of worldly goods is often referred to by both sacred and profane
writers. See a fine passage in Horace, Sat. l. ii. s. 2. v. 129.
Nam propriae telluris herum natura neque illum,
Nec me, nec quemquam statuit
Nature will no perpetual heir assign,
Nor make the farm his property, or mine.
Francis
And the following in one of our own poets: -
“Who steals my purse steals trash; ’tis something, nothing;
’Twas mine, ’tis his, and has been slave to thousands.”
That which is your own? -Grace and glory, which God has particularly
designed for you; which are the only proper satisfying portion for the soul, and which
no man can enjoy in their plenitude, unless he be faithful to the first small motions
and influences of the Divine Spirit.
GILL, "And if ye have not been faithful in that which is another man's,....
Which is not a man's own, but what is committed to him by another;
w”AqHntsbb1,
"with the mammon of others (a)", to speak in the language of the Jews; and of
mammon, our Lord is speaking, and here of another man's, of which they were only
stewards, as he in the preceding parable was: hence we read (b)of tsbbn”Abs_,
"keepers of mammon", who were intrusted with another's substance; and such are
here supposed, which, if unfaithful in,
who shall give you that which is your own? that is, should you unjustly detain,
or make an ill use of another man's substance lodged in your hands, how can you
expect but that you will be dealt with in like manner by others, who will not pay you
114

yours, they have in their possession, but convert it to their own use? A like
distinction of another's and a man's own, may be observed among the Jews:
"there are (say they (c),) four sorts of men in respect of giving alms; he that would
give, but would not have others give, his eye is evil, w”AqHnL_1, "in that which is other
men's" (i.e. as the commentator observes (d), lest the goods of others should be
increased, and they get a good name); he that would that others should give, but he
will not give himself, his eye is evil, ולשב, "in that which is his own"; he that gives, and
would have others give, he is a "good man"; he that neither gives, nor would have
others give, he is an "ungodly man";''
see Rom_5:7. Interpreters generally understand by "that which is another man's", in
the first clause, the things of this world, which men are possessed of, because these
are not of themselves, but from another, from God; and they are but stewards, rather
than proprietors of them; and they are for the good of others, and not for themselves;
and are not lasting, but in a little while will pass from them to others: and by "that
which is your own", they understand the good things of grace and glory, which, when
once bestowed on man, are his own property, and for his own use, and will never be
alienated from him, but will always abide with him: but if he is unfaithful in the
former, how should he expect the latter to be given to him?
JAMISON, "another man’s ... your own— an important turn to the subject.
Here all we have is on trustas stewards, who have an account to render. Hereafter,
what the faithful have will be their own property,being no longer on probation, but
in secure, undisturbed, rightful, everlasting possession and enjoyment of all that is
graciously bestowed on us. Thus money is neither to be idolizednor despised:we
must sit loose to it and use it for God’s glory.
CALVIN, "12.And if you have not been faithful in what belongs to another. By
the expression, what belongs to another, he means what is not within man; for
God does not bestow riches upon us on condition that we shall be attached to
them, but makes us stewards of them in such a manner, that they may not bind
us with their chains. And, indeed, it is impossible that our minds should be free
and disengaged for dwelling in heaven, if we did not look upon every thing that
is in the world as belonging to another
Who shall entrust to you what is your own? Spiritual riches, on the other hand,
which relate to a future life, are pronounced by him to be our own, because the
enjoyment of them is everlasting. But now he employs a different comparison.
There is no reason, he tells us, to expect that we shall make a proper and
moderate use of our own property, if we have acted improperly or unfaithfully in
what belonged to another. Men usually care less about abusing, and allow
themselves greater liberty in squandering, their own property, because they are
not afraid that any person will find fault with them; but when a thing has been
entrusted to them either in charge or in loan, and of which they must afterwards
render an account, they are more cautious and more timid.
We thus ascertain Christ’?nvBfyay"nIgn9BQnIGfInIGBUn5GgnfOBn9fun?IB5fOu?ngYn?nvBfyay"nIgn9BQnIGfInIGBUn5GgnfOBn9fun?IB5fOu?ngYn?nvBfyay"nIgn9BQnIGfInIGBUn5GgnfOBn9fun?IB5fOu?ngYn?nvBfyay"nIgn9BQnIGfInIGBUn5GgnfOBn9fun?IB5fOu?ngYn
BfOIG0Un90B??ay"?n5gV0unygIn9BnYfaIGYV0n"VfOuafy?ngYn?.aOaIVf0n"aYI?En`BnyBaInBfOIG0Un90B??ay"?n5gV0unygIn9BnYfaIGYV0n"VfOuafy?ngYn?.aOaIVf0n"aYI?En`BnyBaInBfOIG0Un90B??ay"?n5gV0unygIn9BnYfaIGYV0n"VfOuafy?ngYn?.aOaIVf0n"aYI?En`BnyBaInBfOIG0Un90B??ay"?n5gV0unygIn9BnYfaIGYV0n"VfOuafy?ngYn?.aOaIVf0n"aYI?En`BnyBaIn
115

Shlkob'y;XIaIX;hl;hy;4Iקo'IyahholIX;k—;I…obIahbIPaPPoh[I3HSyHIτIHa—;I;פe7aSh;bIShlkob'y;XIaIX;hl;hy;4Iקo'IyahholIX;k—;I…obIahbIPaPPoh[I3HSyHIτIHa—;I;פe7aSh;bIShlkob'y;XIaIX;hl;hy;4Iקo'IyahholIX;k—;I…obIahbIPaPPoh[I3HSyHIτIHa—;I;פe7aSh;bIShlkob'y;XIaIX;hl;hy;4Iקo'IyahholIX;k—;I…obIahbIPaPPoh[I3HSyHIτIHa—;I;פe7aSh;bI
alIWallH;3IalIWallH;3IalIWallH;3IalIWallH;3I?4586:246:24?458”IFH;k;IlH;Ik;ab;kI3S77I/ShbIahI;פe7ahalSohIo/IlH;I3okbIWaPPoh”IFH;k;IlH;Ik;ab;kI3S77I/ShbIahI;פe7ahalSohIo/IlH;I3okbIWaPPoh”IFH;k;IlH;Ik;ab;kI3S77I/ShbIahI;פe7ahalSohIo/IlH;I3okbIWaPPoh”IFH;k;IlH;Ik;ab;kI3S77I/ShbIahI;פe7ahalSohIo/IlH;I3okbIWaPPoh
LIGHTFOOT, "[If ye have not been faithful in that which was another man's,
&c.] To apply another man's to that wealth which is given us by God, is
something harsh and obscure; but to apply it to the riches of other men, makes
the sense a little more easy: "If ye have been unjust in purloining the goods of
other men, and will still as unjustly keep them back, what reason have you to
think that others will not deal as unjustly with you, and keep back even what is
yours?"
ELLICOTT, "(12) If ye have not been faithful in that which is another
man’XI”I”I”XI”I”I”XI”I”I”XI”I”I”—FH;Ik'7Sh‘ISb;aIo/IlH;I—;kX;ISXIy7;ak7&IlHalI3HSyHIlH;Ieaka"7;IHabIFH;Ik'7Sh‘ISb;aIo/IlH;I—;kX;ISXIy7;ak7&IlHalI3HSyHIlH;Ieaka"7;IHabIFH;Ik'7Sh‘ISb;aIo/IlH;I—;kX;ISXIy7;ak7&IlHalI3HSyHIlH;Ieaka"7;IHabIFH;Ik'7Sh‘ISb;aIo/IlH;I—;kX;ISXIy7;ak7&IlHalI3HSyHIlH;Ieaka"7;IHabI
;h/oky;b!IlHalIShIk;7alSohIloIa77I;פl;kha7IeoXX;XXSohXIahbIab—ahla‘;XI3;Iak;IXl;3akbXI;h/oky;b!IlHalIShIk;7alSohIloIa77I;פl;kha7IeoXX;XXSohXIahbIab—ahla‘;XI3;Iak;IXl;3akbXI;h/oky;b!IlHalIShIk;7alSohIloIa77I;פl;kha7IeoXX;XXSohXIahbIab—ahla‘;XI3;Iak;IXl;3akbXI;h/oky;b!IlHalIShIk;7alSohIloIa77I;פl;kha7IeoXX;XXSohXIahbIab—ahla‘;XI3;Iak;IXl;3akbXI
ahbIholIeoXX;XXokX”IFH;IβoPahIeo;lIHabIX;;hIlHalIloI"oaXlIo/IX'yHIlHSh‘XI3aXIlH;IahbIholIeoXX;XXokX”IFH;IβoPahIeo;lIHabIX;;hIlHalIloI"oaXlIo/IX'yHIlHSh‘XI3aXIlH;IahbIholIeoXX;XXokX”IFH;IβoPahIeo;lIHabIX;;hIlHalIloI"oaXlIo/IX'yHIlHSh‘XI3aXIlH;IahbIholIeoXX;XXokX”IFH;IβoPahIeo;lIHabIX;;hIlHalIloI"oaXlIo/IX'yHIlHSh‘XI3aXIlH;I
;PelS;XlIo/Ia77I—ahSlS;X;PelS;XlIo/Ia77I—ahSlS;X;PelS;XlIo/Ia77I—ahSlS;X;PelS;XlIo/Ia77I—ahSlS;X—
“At genus, et proavos, et quז non fecimus ipsi,
Vix ea nostra voco.”
]“ Lineage and name, and all that our own powers
Have not wrought for us, these I scarce call ours.”[
That which is your own?—FHSXISXIo"—So'X7&ISb;hlSya7I3SlHIlH;FHSXISXIo"—So'X7&ISb;hlSya7I3SlHIlH;FHSXISXIo"—So'X7&ISb;hlSya7I3SlHIlH;FHSXISXIo"—So'X7&ISb;hlSya7I3SlHIlH;“lk';IkSyH;Xlk';IkSyH;Xlk';IkSyH;Xlk';IkSyH;X”o/IlH;Io/IlH;Io/IlH;Io/IlH;I
ek;y;bSh‘I—;kX;”IםSXboP!IHo7Sh;XX!Ie;ay;!IlH;X;IlH;I3ok7bIHaXIholI‘S—;h!IahbIek;y;bSh‘I—;kX;”IםSXboP!IHo7Sh;XX!Ie;ay;!IlH;X;IlH;I3ok7bIHaXIholI‘S—;h!IahbIek;y;bSh‘I—;kX;”IםSXboP!IHo7Sh;XX!Ie;ay;!IlH;X;IlH;I3ok7bIHaXIholI‘S—;h!IahbIek;y;bSh‘I—;kX;”IםSXboP!IHo7Sh;XX!Ie;ay;!IlH;X;IlH;I3ok7bIHaXIholI‘S—;h!IahbI
yahholIlar;Ia3a&[IahbI;—;hI7oorSh‘IloI…obIaXIlH;I‘k;alI…S—;kIo/IlH;X;IaXIo/IolH;kIyahholIlar;Ia3a&[IahbI;—;hI7oorSh‘IloI…obIaXIlH;I‘k;alI…S—;kIo/IlH;X;IaXIo/IolH;kIyahholIlar;Ia3a&[IahbI;—;hI7oorSh‘IloI…obIaXIlH;I‘k;alI…S—;kIo/IlH;X;IaXIo/IolH;kIyahholIlar;Ia3a&[IahbI;—;hI7oorSh‘IloI…obIaXIlH;I‘k;alI…S—;kIo/IlH;X;IaXIo/IolH;kI
‘oobIahbIe;k/;ylI‘S/lX!ISlIPa&I";IXaSbIlHalIlH;&Iak;I";Xlo3;bI"&IןSPIaXIaIeoXX;XXSohI‘oobIahbIe;k/;ylI‘S/lX!ISlIPa&I";IXaSbIlHalIlH;&Iak;I";Xlo3;bI"&IןSPIaXIaIeoXX;XXSohI‘oobIahbIe;k/;ylI‘S/lX!ISlIPa&I";IXaSbIlHalIlH;&Iak;I";Xlo3;bI"&IןSPIaXIaIeoXX;XXSohI‘oobIahbIe;k/;ylI‘S/lX!ISlIPa&I";IXaSbIlHalIlH;&Iak;I";Xlo3;bI"&IןSPIaXIaIeoXX;XXSohI
ShI/;;!IlH;Ik;3akbIo/IlH;I/aSlH/'7IXl;3akbXHSeIo/Ia77I7o3;kI‘S/lXIahbIoeeokl'hSlS;X!IXoIShI/;;!IlH;Ik;3akbIo/IlH;I/aSlH/'7IXl;3akbXHSeIo/Ia77I7o3;kI‘S/lXIahbIoeeokl'hSlS;X!IXoIShI/;;!IlH;Ik;3akbIo/IlH;I/aSlH/'7IXl;3akbXHSeIo/Ia77I7o3;kI‘S/lXIahbIoeeokl'hSlS;X!IXoIShI/;;!IlH;Ik;3akbIo/IlH;I/aSlH/'7IXl;3akbXHSeIo/Ia77I7o3;kI‘S/lXIahbIoeeokl'hSlS;X!IXoI
lHal!IlHo'‘HIןSXI‘S/l!IlH;&I";yoP;!IShI—;k&Ib;;b!Io'kIo3h”lHal!IlHo'‘HIןSXI‘S/l!IlH;&I";yoP;!IShI—;k&Ib;;b!Io'kIo3h”lHal!IlHo'‘HIןSXI‘S/l!IlH;&I";yoP;!IShI—;k&Ib;;b!Io'kIo3h”lHal!IlHo'‘HIןSXI‘S/l!IlH;&I";yoP;!IShI—;k&Ib;;b!Io'kIo3h”
13 “No one can serve two masters. Either you
will hate the one and love the other, or you will
be devoted to the one and despise the other. You
116

cannot serve both God and money.”
CLARKE, "No servant can serve two masters -The heart will be either
wholly taken up with God, or wholly engrossed with the world. See on Mat_6:24
(note).
GILL, "No servant can serve two masters,.... See Gill on Mat_6:24.
HENRY, "(2.) We have no other way to prove ourselves the servants of God than
by giving up ourselves so entirely to his service as to make mammon,that is, all our
worldly gain, serviceable to us in his service (Luk_16:13): No servant can serve two
masters,whose commands are so inconsistent as those of God and mammonare. If a
man will lovethe world, and hold to that,it cannot be but he will hate Godand
despisehim. He will make all his pretensions of religion truckle to his secular
interests and designs, and the things of God shall be made to help him in serving and
seeking the world. But, on the other hand, if a man will love God,and adhereto him,
he will comparatively hatethe world (whenever God and the world come in
competition) and will despiseit, and make all his business and success in the world
some way or other conducive to his furtherance in the business of religion; and the
things of the world shall be made to help him in serving God and working out his
salvation. The matter is here laid plainly before us: Ye cannot serve God and
mammon.So divided are their interests that their services can never be
compounded.If therefore we be determined to serve God,we must disclaim and
abjure the service of the world.
JAMISON, "can serve— be entirely at the command of;and this is true even
where the services are not opposed.
hate ... love— showing that the two here intendedare in uncompromising
hostility to each other: an awfully searching principle!
PETT, "Jesus then caps His arguments with a final statement. All this is true
because no one can serve two masters. Anyone who has two masters will not be
able to serve them in balance. Always one must take precedence. Thus every man
must choose Who or what will be his real master. It is not possible to serve God
and Wealth at the same time. One will always be loved more than the other. One
will be clung to and the other despised. Thus how we use the wealth entrusted to
us actually brings out who is in control. It brings out whom or what we serve,
just as the estate manager had served his own interests and not his lord’s.s.s.s.
Thus if we only use our worldly wealth under the direction of God, with no
regard for it but as a tool to be used as God wills, then well. But if we allow it to
deflect us from doing and being the very best for God, then it will have taken
over the mastership, and our commitment will necessarily suffer. Whatever our
protestations we are declaring that wealth is our master. We are treating God as
though He were less important than possessions. We are thus despising God.
117

That is what Jesus observed in the rich young ruler and why He made such a
total demand on him. He knew that wealth had too much of a hold on him, as
indeed his final decision proved. He loved wealth rather than God. He was
exactly like the estate manager!
BENSON, "Luke 16:13. No servant can serve two masters —&BBnygIBngyn&BBnygIBngyn&BBnygIBngyn&BBnygIBngyn
‘fIIGB5n‘fIIGB5n‘fIIGB5n‘fIIGB5njM'N6:246:24jM'NEn—?naYnGBnGfun?fauQntgVn’fyygIn9BnYfaIGYV0nIgnZguQnaYnUgVnIOavn9BI5BBynEn—?naYnGBnGfun?fauQntgVn’fyygIn9BnYfaIGYV0nIgnZguQnaYnUgVnIOavn9BI5BBynEn—?naYnGBnGfun?fauQntgVn’fyygIn9BnYfaIGYV0nIgnZguQnaYnUgVnIOavn9BI5BBynEn—?naYnGBnGfun?fauQntgVn’fyygIn9BnYfaIGYV0nIgnZguQnaYnUgVnIOavn9BI5BByn
GavnfyunIGBn5gO0u[naYnUgVnugnygIn?BOFBnGavnf0gyBEnfB5fOBQnIGBOBYgOBQngYnayuV0"ay"QnGavnfyunIGBn5gO0u[naYnUgVnugnygIn?BOFBnGavnf0gyBEnfB5fOBQnIGBOBYgOBQngYnayuV0"ay"QnGavnfyunIGBn5gO0u[naYnUgVnugnygIn?BOFBnGavnf0gyBEnfB5fOBQnIGBOBYgOBQngYnayuV0"ay"QnGavnfyunIGBn5gO0u[naYnUgVnugnygIn?BOFBnGavnf0gyBEnfB5fOBQnIGBOBYgOBQngYnayuV0"ay"Qn
BFBynaynIGBn0Bf?InuB"OBBQnIGBn0gFBngYnIGBn5gO0uQnYgOnaIna?nf9?g0VIB0Unay’gy?a?IByIn5aIGnBFBynaynIGBn0Bf?InuB"OBBQnIGBn0gFBngYnIGBn5gO0uQnYgOnaIna?nf9?g0VIB0Unay’gy?a?IByIn5aIGnBFBynaynIGBn0Bf?InuB"OBBQnIGBn0gFBngYnIGBn5gO0uQnYgOnaIna?nf9?g0VIB0Unay’gy?a?IByIn5aIGnBFBynaynIGBn0Bf?InuB"OBBQnIGBn0gFBngYnIGBn5gO0uQnYgOnaIna?nf9?g0VIB0Unay’gy?a?IByIn5aIGn
piety:piety:piety:piety:“ay?gvV’GnIGfInfnvfynvfUnf?n5B00nVyuBOIfSBQnfIngyBnfyunIGBn?fvBnIavBQnIgnay?gvV’GnIGfInfnvfynvfUnf?n5B00nVyuBOIfSBQnfIngyBnfyunIGBn?fvBnIavBQnIgnay?gvV’GnIGfInfnvfynvfUnf?n5B00nVyuBOIfSBQnfIngyBnfyunIGBn?fvBnIavBQnIgnay?gvV’GnIGfInfnvfynvfUnf?n5B00nVyuBOIfSBQnfIngyBnfyunIGBn?fvBnIavBQnIgn
?BOFBnI5gnvf?IBO?ngYn’gyIOfOUnua?.g?aIagy?nfyung..g?aIBnayIBOB?I?Qnf?n.OBIByunIgn?BOFBnI5gnvf?IBO?ngYn’gyIOfOUnua?.g?aIagy?nfyung..g?aIBnayIBOB?I?Qnf?n.OBIByunIgn?BOFBnI5gnvf?IBO?ngYn’gyIOfOUnua?.g?aIagy?nfyung..g?aIBnayIBOB?I?Qnf?n.OBIByunIgn?BOFBnI5gnvf?IBO?ngYn’gyIOfOUnua?.g?aIagy?nfyung..g?aIBnayIBOB?I?Qnf?n.OBIByunIgn
.0Bf?BnZgun5Ga0BnGBna?nfyaagV?0Un.VO?Vay"nIGBn5gO0unYgOnaI?ng5yn?fSBEnUynIGa?nvfyyBOn.0Bf?BnZgun5Ga0BnGBna?nfyaagV?0Un.VO?Vay"nIGBn5gO0unYgOnaI?ng5yn?fSBEnUynIGa?nvfyyBOn.0Bf?BnZgun5Ga0BnGBna?nfyaagV?0Un.VO?Vay"nIGBn5gO0unYgOnaI?ng5yn?fSBEnUynIGa?nvfyyBOn.0Bf?BnZgun5Ga0BnGBna?nfyaagV?0Un.VO?Vay"nIGBn5gO0unYgOnaI?ng5yn?fSBEnUynIGa?nvfyyBOn
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GgygVOngYnZgunfyunIGBn"ggungYnvByMnIGfIn5BnfOBnf’’gVyIf90BnIgnIGBn.Og.OaBIgOnYgOnGgygVOngYnZgunfyunIGBn"ggungYnvByMnIGfIn5BnfOBnf’’gVyIf90BnIgnIGBn.Og.OaBIgOnYgOnGgygVOngYnZgunfyunIGBn"ggungYnvByMnIGfIn5BnfOBnf’’gVyIf90BnIgnIGBn.Og.OaBIgOnYgOnGgygVOngYnZgunfyunIGBn"ggungYnvByMnIGfIn5BnfOBnf’’gVyIf90BnIgnIGBn.Og.OaBIgOnYgOn
IGBnV?Bn5BnvfSBngYnIGBvQn5Ggn5a00nOB5fOungOn.Vya?GnV?nf’’gOuay"0U[nfyunIGfInBFBOUnIGBnV?Bn5BnvfSBngYnIGBvQn5Ggn5a00nOB5fOungOn.Vya?GnV?nf’’gOuay"0U[nfyunIGfInBFBOUnIGBnV?Bn5BnvfSBngYnIGBvQn5Ggn5a00nOB5fOungOn.Vya?GnV?nf’’gOuay"0U[nfyunIGfInBFBOUnIGBnV?Bn5BnvfSBngYnIGBvQn5Ggn5a00nOB5fOungOn.Vya?GnV?nf’’gOuay"0U[nfyunIGfInBFBOUn
uB"OBBngYn’gFBIgV?yB??na?n?V’Gnfn?BOFay"ngYnvfvvgynf?na?nOBf00Unaug0fIOgV?QnfyunuB"OBBngYn’gFBIgV?yB??na?n?V’Gnfn?BOFay"ngYnvfvvgynf?na?nOBf00Unaug0fIOgV?QnfyunuB"OBBngYn’gFBIgV?yB??na?n?V’Gnfn?BOFay"ngYnvfvvgynf?na?nOBf00Unaug0fIOgV?QnfyunuB"OBBngYn’gFBIgV?yB??na?n?V’Gnfn?BOFay"ngYnvfvvgynf?na?nOBf00Unaug0fIOgV?Qnfyun
f0Ig"BIGBOnay’gy?a?IByIn5aIGnIGBnuVIUn5Bng5BnIgnZgu.f0Ig"BIGBOnay’gy?a?IByIn5aIGnIGBnuVIUn5Bng5BnIgnZgu.f0Ig"BIGBOnay’gy?a?IByIn5aIGnIGBnuVIUn5Bng5BnIgnZgu.f0Ig"BIGBOnay’gy?a?IByIn5aIGnIGBnuVIUn5Bng5BnIgnZgu.” — Macknight.Macknight.Macknight.Macknight.
^Nn^Nn^Nn^Nn!GBnnGfOa?BB?Qn5Ggn0gFBunvgyBUQnGBfOunf00nIGa?n!GBnnGfOa?BB?Qn5Ggn0gFBunvgyBUQnGBfOunf00nIGa?n!GBnnGfOa?BB?Qn5Ggn0gFBunvgyBUQnGBfOunf00nIGa?n!GBnnGfOa?BB?Qn5Ggn0gFBunvgyBUQnGBfOunf00nIGa?n
fyun5BOBn?yBBOay"nfInbB?V?Efyun5BOBn?yBBOay"nfInbB?V?Efyun5BOBn?yBBOay"nfInbB?V?Efyun5BOBn?yBBOay"nfInbB?V?E
BARNES, "They derided him -The fact that they were “covetous” is here stated
as the reason why they derided him, or, as it is literally, “they turned up the nose at
him.” They contemned or despised the doctrine which he had laid down, probably
because it showed them that with their love of money they could not be the true
118

friends of God, or that their profession of religion was really false and hollow. They
were “attempting” to serve God and mammon, and they, therefore, looked upon his
doctrine with contempt and scorn.
Justify yourselves -“Attempt” to appear just; or; you aim to appear righteous in
the sight of people, and do not regard the heart.
That which is highly esteemed -That is, mere external works, or actions
performed merely to “appear” to be righteous.
Is abomination -Is abominable, or hateful. The word used here is the one that in
the Old Testament is commonly given to “idols,” and denotes God’s “abhorrence” of
such conduct. These words are to be applied “chiefly” to what Jesus was discoursing
about. There are many things esteemed among people which are “not” abomination
in the sight of God; as, for example, truth, parental and filial affection, industry, etc.
But many things, much sought and admired, “are” hateful in his sight. The love of
wealth and show, ambition and pride, frivolous and splendid vices, and all the
wickedness that people contrive to “gild” and to make appear like virtue - external
acts that “appear” well while the heart is evil - are abominable in the sight of God,
and “should be” in the sight of people. Compare Luk_18:11-14; 1Sa_16:7.
CLARKE, "They derided him -Or rather, They treated him with the utmost
contempt. So we may translate the original words “x“o7eJ)zhy wnd7J w, which literally
signifies, in illum emunxerunt- but must not be translated into English, unless, to
come a little near it, we say, they turned up their noses at him; and why! Because they
were lovers of money, and he showed them that all such were in danger of perdition.
As they were wedded to this life, and not concerned for the other, they considered
him one of the most absurd and foolish of men, and worthy only of the most
sovereign contempt, because he taught that spiritual and eternal things should be
preferred before the riches of the universe. And how many thousands are there of the
very same sentiment to the present day!
GILL, "And the Pharisees also who were covetous,.... Or lovers of money, the
love of which is the root of all evil; and that they were, is evident from their
devouring widows' houses, under a pretence of making long prayers for them,
Mat_
23:14
heard all these things; as well as the disciples, being in company with them, Luk_
15:2even the parable concerning the unjust steward, and the application of it; and
the directions given about using the things of this world, and the distributing of them
to the poor, and showing a greater concern for riches of an higher nature:
and they derided him: lift up their nose, or drew it out to him, as the word
signifies, in a sneering way; they rejected and despised what he said about their
injustice, in their stewardship; the calling of them to an account for it, and the
turning of them out of it; and concerning the true use of worldly riches, and the
contempt of them; they looked upon themselves safe and secure in the good opinion
of the people, and happy in the enjoyment of worldly things; and looked upon him as
a weak man, to talk in the manner he did.
HENRY, "3. We are here told what entertainment this doctrine of Christ met with
among the Pharisees, and what rebuke he gave them.
119

(1.) They wickedly ridiculedhim, Luk_16:14. The Pharisees, who were covetous,
heard all these things,and could not contradict him, but they derided him.Let us
consider this, [1.] As their sin,and the fruit of their covetousness,which was their
reigning sin, their own iniquity. Note, Many that make a great profession of religion,
have much knowledge, and abound in the exercise of devotion, are yet ruined by the
love of the world; nor does any thing harden the heart more against the word of
Christ. These covetous Pharisees could not bear to have that touched,which was
their Delilah,their darling lust; for this they derided him,
BaBvVSI2OapgynfVIgy-they
snuffled up their noses at him,or blew their noses on him. It is an expression of the
utmost scorn and disdain imaginable; the word of the Lord was to them a reproach,
Jer_6:10. They laughed at him for going so contrary to the opinion and way of the
world, for endeavouring to recover them from a sin which they were resolved to hold
fast. Note, It is common for those to make a jestof the word of God who are resolved
that they will not be ruled by it; but they will find at last that it cannot be turned off
so. [2.] As his suffering.Our Lord Jesus endured not only the contradictionof
sinners, but their contempt;they had him in derisionall the day. He that spoke as
never man spoke was bantered and ridiculed, that his faithful ministers, whose
preaching is unjustly derided,may not be disheartened at it. It is no disgrace to a
man to be laughed at, but to deserve to be laughed at. Christ's apostles were mocked,
and no wonder; the disciple is not greater than his Lord.
JAMISON, "covetous ... derided him— sneered at Him; their master sin
being too plainly struck at for them to relish. But it was easier to run downthan to
refutesuch teaching.
SBC, "Consider the conduct of the Pharisees, whose weak point had been touched by
our Lord’s teaching; they adopted the fool’s course of mocking at that which they
could not deny to be true, but whose truth they did not like to follow into its
consequences, namely, into the practical result of a godly, self-denying life.
Concerning this mode of dealing with rebuke, I have two remarks to make.
I. In the first place, I remark that however foolish a mode it may seem, and however
much people may feel ashamed of it, when they see what it really is, yet it is very
common and, in the usual sense of the word, very natural. It is natural to turn into
ridicule any exhortation or rebuke which has been felt to touch ourselves, and
because it is natural, therefore it is also common. In the Book of Proverbs a fearful
light is thrown upon the subject of mockery when wisdom is represented as
eventually adopting the same course herself, mocking those who had once mocked
her, laughing at their trouble, showing in such an awful manner the folly of such
conduct by a terrific kind of retaliation.
II. The second remark which I have to make is that this method of derision is not
only foolish and empty, but is also positively mischievous. The Pharisees in the text,
for example, were morally injured by their conduct towards the Lord; they were less
fit than they were before to receive impressions for good; their covetousness was
fixed more firmly, and all their other evil habits also. For this is the special
characteristic of deriding what is good, that the whole moral sense suffers, the edge
of the conscience is blunted; the man is less open to conviction than before, not only
with regard to the particular subject which called forth his derision, but with regard
to every subject. Indeed the surest method which Satan can adopt, to ruin in the end
a Christian’s character, is to tempt him in the beginning to deride the persons from
whom he hears solemn instruction and warning, or the books in which he reads the
same.
120

Bishop Harvey Goodwin, Parish Sermons,5th series, p. 233.
CALVIN, "14.And the Pharisees, who were covetous, heard all these things.
They who imagine that Christ was ridiculed by the Pharisees, because he chose
to employ a plain and familiar style, and made no use of swelling words, (302) do
not sufficiently comprehend what Luke means. Haughty and disdainful men, I
do acknowledge, view the doctrine of the Gospel with contempt; but Luke
expressly declares the reason why Christ was the object of their derision to have
been, that they were covetous Entertaining a firm and deep-seated conviction
that the rich are happy, and that there is nothing better for men than to increase
their wealth by every possible method, and earnestly to guard whatever they
have acquired, they reject as foolish paradoxes (303) all the sayings of Christ
which had a contrary tendency. And, certainly, any one that speaks of despising
riches, or bestowing alms on the poor, is regarded by the covetous as a madman.
Horace’?n5gOu?ngynIGa?n?V9iB’InfOBn5B00nSyg5yMnV?n5gOu?ngynIGa?n?V9iB’InfOBn5B00nSyg5yMnV?n5gOu?ngynIGa?n?V9iB’InfOBn5B00nSyg5yMnV?n5gOu?ngynIGa?n?V9iB’InfOBn5B00nSyg5yMnVu_N304304304))))“!GBn.Bg.0BnGa??nfInvBQn9VInUn!GBn.Bg.0BnGa??nfInvBQn9VInUn!GBn.Bg.0BnGa??nfInvBQn9VInUn!GBn.Bg.0BnGa??nfInvBQn9VInUn
fvn5B00n?fIa?YaBun5aIGnvU?B0YEfvn5B00n?fIa?YaBun5aIGnvU?B0YEfvn5B00n?fIa?YaBun5aIGnvU?B0YEfvn5B00n?fIa?YaBun5aIGnvU?B0YE”((((305305305u_rWnfVInaYQnBFByn5GBynIGBUnfOBn’gyuBvyBun9UnWnfVInaYQnBFByn5GBynIGBUnfOBn’gyuBvyBun9UnWnfVInaYQnBFByn5GBynIGBUnfOBn’gyuBvyBun9UnWnfVInaYQnBFByn5GBynIGBUnfOBn’gyuBvyBun9Un
VyaFBO?f0ng.ayagyQnIGBUn’gyIayVBnIgnY0fIIBOnIGBv?B0FB?QnGg5nvV’GnvgOBn5a00nIGBUnVyaFBO?f0ng.ayagyQnIGBUn’gyIayVBnIgnY0fIIBOnIGBv?B0FB?QnGg5nvV’GnvgOBn5a00nIGBUnVyaFBO?f0ng.ayagyQnIGBUn’gyIayVBnIgnY0fIIBOnIGBv?B0FB?QnGg5nvV’GnvgOBn5a00nIGBUnVyaFBO?f0ng.ayagyQnIGBUn’gyIayVBnIgnY0fIIBOnIGBv?B0FB?QnGg5nvV’GnvgOBn5a00nIGBUn
Oaua’V0Bnf?nfnYf90BnIGfIn.Ga0g?g.GUngYn\GOa?In5Ga’Gna?nYfOnOBvgFBunYOgvnIGBngOuayfOUnOaua’V0Bnf?nfnYf90BnIGfIn.Ga0g?g.GUngYn\GOa?In5Ga’Gna?nYfOnOBvgFBunYOgvnIGBngOuayfOUnOaua’V0Bnf?nfnYf90BnIGfIn.Ga0g?g.GUngYn\GOa?In5Ga’Gna?nYfOnOBvgFBunYOgvnIGBngOuayfOUnOaua’V0Bnf?nfnYf90BnIGfIn.Ga0g?g.GUngYn\GOa?In5Ga’Gna?nYfOnOBvgFBunYOgvnIGBngOuayfOUn
belief?belief?belief?belief?
Some other pretense, I have no doubt, was held out by the Pharisees for
ridiculing and evading a doctrine which opposed their vice. But we must attend
to the motive by which they were actuated; for it is a disease which almost
always prevails in the world, that the greater part of men affect to despise
whatever does not fall in with their corrupt morals. Hence the ridicule, and jest,
and merriment, with which the word of God is frequently assailed; for every
man fights in defense of his own vices, and all imagine that their witticisms will
serve for a cloud to screen their criminality.
PETT, "The Pharisees scoffed at His ideas (literally ‘IVOyBunV.nIGBaOnyg?B?nfInIVOyBunV.nIGBaOnyg?B?nfInIVOyBunV.nIGBaOnyg?B?nfInIVOyBunV.nIGBaOnyg?B?nfIn
HimHimHimHim’WEnYGBynZVSBn?fU?nIGfInaIn5f?n9B’fV?BnIGBUn5BOBWEnYGBynZVSBn?fU?nIGfInaIn5f?n9B’fV?BnIGBUn5BOBWEnYGBynZVSBn?fU?nIGfInaIn5f?n9B’fV?BnIGBUn5BOBWEnYGBynZVSBn?fU?nIGfInaIn5f?n9B’fV?BnIGBUn5BOB‘0gFBO?ngYnvgyBU0gFBO?ngYnvgyBU0gFBO?ngYnvgyBU0gFBO?ngYnvgyBU’GBnugB?nygInGBnugB?nygInGBnugB?nygInGBnugB?nygIn
yB’B??fOa0UnvBfynIGfInIGBUn5BOBn"OBBuUQnf0IGgV"GnygnugV9In?gvBngYnIGBvn5BOBEn`BnyB’B??fOa0UnvBfynIGfInIGBUn5BOBn"OBBuUQnf0IGgV"GnygnugV9In?gvBngYnIGBvn5BOBEn`BnyB’B??fOa0UnvBfynIGfInIGBUn5BOBn"OBBuUQnf0IGgV"GnygnugV9In?gvBngYnIGBvn5BOBEn`BnyB’B??fOa0UnvBfynIGfInIGBUn5BOBn"OBBuUQnf0IGgV"GnygnugV9In?gvBngYnIGBvn5BOBEn`Bn
vBfy?nvgOBnIGfInIGBaOnFaB5ngYnvgyBUn5f?nFBOUnuaYYBOByInYOgvnIGfIngYnbB?V?En!GBUnvBfy?nvgOBnIGfInIGBaOnFaB5ngYnvgyBUn5f?nFBOUnuaYYBOByInYOgvnIGfIngYnbB?V?En!GBUnvBfy?nvgOBnIGfInIGBaOnFaB5ngYnvgyBUn5f?nFBOUnuaYYBOByInYOgvnIGfIngYnbB?V?En!GBUnvBfy?nvgOBnIGfInIGBaOnFaB5ngYnvgyBUn5f?nFBOUnuaYYBOByInYOgvnIGfIngYnbB?V?En!GBUn
GgygVOBunfyunOBFBOBunaIEnUIn5f?nIOVBnIGfInIGBUnuaun’gy?auBOnIGfIn5Bf0IGn5f?ngyBnIB?InGgygVOBunfyunOBFBOBunaIEnUIn5f?nIOVBnIGfInIGBUnuaun’gy?auBOnIGfIn5Bf0IGn5f?ngyBnIB?InGgygVOBunfyunOBFBOBunaIEnUIn5f?nIOVBnIGfInIGBUnuaun’gy?auBOnIGfIn5Bf0IGn5f?ngyBnIB?InGgygVOBunfyunOBFBOBunaIEnUIn5f?nIOVBnIGfInIGBUnuaun’gy?auBOnIGfIn5Bf0IGn5f?ngyBnIB?In
gYnfnvfygYnfnvfygYnfnvfygYnfnvfy’?nOa"GIBgV?yB??Qn9VInYgOnIGBng..g?aIBnOBf?gynIgnbB?V?EnUynIGBaOn’f?BnaIn5f?n?nOa"GIBgV?yB??Qn9VInYgOnIGBng..g?aIBnOBf?gynIgnbB?V?EnUynIGBaOn’f?BnaIn5f?n?nOa"GIBgV?yB??Qn9VInYgOnIGBng..g?aIBnOBf?gynIgnbB?V?EnUynIGBaOn’f?BnaIn5f?n?nOa"GIBgV?yB??Qn9VInYgOnIGBng..g?aIBnOBf?gynIgnbB?V?EnUynIGBaOn’f?BnaIn5f?n
9B’fV?BnIGBUn?f5naI?n.g??B??agynaynf9Vyufy’Bnf?n9Bay"nfnvBf?VOBngYnZgu9B’fV?BnIGBUn?f5naI?n.g??B??agynaynf9Vyufy’Bnf?n9Bay"nfnvBf?VOBngYnZgu9B’fV?BnIGBUn?f5naI?n.g??B??agynaynf9Vyufy’Bnf?n9Bay"nfnvBf?VOBngYnZgu9B’fV?BnIGBUn?f5naI?n.g??B??agynaynf9Vyufy’Bnf?n9Bay"nfnvBf?VOBngYnZgu’?nf..OgFf0En?nf..OgFf0En?nf..OgFf0En?nf..OgFf0En
!fSay"nIGBng..g?aIBnFaB5nIgnbB?V?nIGBUn?f5n.Og?.BOaIUnf?nIGBnOB5fOunYgOn"gu0ayB??En!fSay"nIGBng..g?aIBnFaB5nIgnbB?V?nIGBUn?f5n.Og?.BOaIUnf?nIGBnOB5fOunYgOn"gu0ayB??En!fSay"nIGBng..g?aIBnFaB5nIgnbB?V?nIGBUn?f5n.Og?.BOaIUnf?nIGBnOB5fOunYgOn"gu0ayB??En!fSay"nIGBng..g?aIBnFaB5nIgnbB?V?nIGBUn?f5n.Og?.BOaIUnf?nIGBnOB5fOunYgOn"gu0ayB??En
!GBUnIGV?n"fFBn.g??B??agyngYnaInfnGa"Gn.0f’BnaynIGBaOnIGaySay"QnygInOB’g"ya?ay"nIGBn!GBUnIGV?n"fFBn.g??B??agyngYnaInfnGa"Gn.0f’BnaynIGBaOnIGaySay"QnygInOB’g"ya?ay"nIGBn!GBUnIGV?n"fFBn.g??B??agyngYnaInfnGa"Gn.0f’BnaynIGBaOnIGaySay"QnygInOB’g"ya?ay"nIGBn!GBUnIGV?n"fFBn.g??B??agyngYnaInfnGa"Gn.0f’BnaynIGBaOnIGaySay"QnygInOB’g"ya?ay"nIGBn
GfOvnIGfInaInuaunvByEn!GBUn5gV0un’BOIfay0UnGfFBnf..OgFBungYn’GfOaIf90Bn"aFay"Qn9VInGfOvnIGfInaInuaunvByEn!GBUn5gV0un’BOIfay0UnGfFBnf..OgFBungYn’GfOaIf90Bn"aFay"Qn9VInGfOvnIGfInaInuaunvByEn!GBUn5gV0un’BOIfay0UnGfFBnf..OgFBungYn’GfOaIf90Bn"aFay"Qn9VInGfOvnIGfInaInuaunvByEn!GBUn5gV0un’BOIfay0UnGfFBnf..OgFBungYn’GfOaIf90Bn"aFay"Qn9VIn
5GfInIGBUnuaunygInf..OgFBngYn5f?nbB?V?5GfInIGBUnuaunygInf..OgFBngYn5f?nbB?V?5GfInIGBUnuaunygInf..OgFBngYn5f?nbB?V?5GfInIGBUnuaunygInf..OgFBngYn5f?nbB?V?’auBfnIGfInvgyBUn?GgV0un9BnGB0ungynIgn0a"GI0UnauBfnIGfInvgyBUn?GgV0un9BnGB0ungynIgn0a"GI0UnauBfnIGfInvgyBUn?GgV0un9BnGB0ungynIgn0a"GI0UnauBfnIGfInvgyBUn?GgV0un9BnGB0ungynIgn0a"GI0Un
121

ahbIholIX;;hIaXI‘oobI/okISlXIo3hIXar;”IFHalI3aXI3H&IlH;&IPoyr;b”Iץ;X'XahbIholIX;;hIaXI‘oobI/okISlXIo3hIXar;”IFHalI3aXI3H&IlH;&IPoyr;b”Iץ;X'XahbIholIX;;hIaXI‘oobI/okISlXIo3hIXar;”IFHalI3aXI3H&IlH;&IPoyr;b”Iץ;X'XahbIholIX;;hIaXI‘oobI/okISlXIo3hIXar;”IFHalI3aXI3H&IlH;&IPoyr;b”Iץ;X'X’—S;3I3;hlI—S;3I3;hlI—S;3I3;hlI—S;3I3;hlI
a‘aShXlIa77IlHalIP;hI";7S;—;b”a‘aShXlIa77IlHalIP;hI";7S;—;b”a‘aShXlIa77IlHalIP;hI";7S;—;b”a‘aShXlIa77IlHalIP;hI";7S;—;b”
They would certainly have theoretically agreed that God was more important
than money, but they fell into the trap of not recognising (as most people fail to
recognise) that they actually allowed it to influence them more than they allowed
God to do. They were not true ‘7o—;kXIo/I…ob7o—;kXIo/I…ob7o—;kXIo/I…ob7o—;kXIo/I…ob’!IlH;&I3;k;!IlH;&I3;k;!IlH;&I3;k;!IlH;&I3;k;‘7o—;kXIo/IPoh;&7o—;kXIo/IPoh;&7o—;kXIo/IPoh;&7o—;kXIo/IPoh;&’”IτhI”IτhI”IτhI”IτhI
lH;SkIekaylSya7I7S—;XIlH;&Iayl'a77&I7o—;bIWaPPohIPok;IlHahIlH;&I7o—;bI…ob”IFH;&IlH;SkIekaylSya7I7S—;XIlH;&Iayl'a77&I7o—;bIWaPPohIPok;IlHahIlH;&I7o—;bI…ob”IFH;&IlH;SkIekaylSya7I7S—;XIlH;&Iayl'a77&I7o—;bIWaPPohIPok;IlHahIlH;&I7o—;bI…ob”IFH;&IlH;SkIekaylSya7I7S—;XIlH;&Iayl'a77&I7o—;bIWaPPohIPok;IlHahIlH;&I7o—;bI…ob”IFH;&I
;פ;Pe7S/S;bIa77IlH;I3koh‘IaXe;ylXIo/Iי'r;I;פ;Pe7S/S;bIa77IlH;I3koh‘IaXe;ylXIo/Iי'r;I;פ;Pe7S/S;bIa77IlH;I3koh‘IaXe;ylXIo/Iי'r;I;פ;Pe7S/S;bIa77IlH;I3koh‘IaXe;ylXIo/Iי'r;Iס?4ס=16:1316:1316:13....
That this is true comes out in their history. Alexander Jannaeus in the previous
century had warned his wife against the greediness and wickedness of men who
‘ek;l;hb;bIloI";IZHakSX;;Xek;l;hb;bIloI";IZHakSX;;Xek;l;hb;bIloI";IZHakSX;;Xek;l;hb;bIloI";IZHakSX;;X’οS”;”I3;k;IH&eoykSlSya7IZHakSX;;Xυ!IahbIlH;k;ISXIolH;kIοS”;”I3;k;IH&eoykSlSya7IZHakSX;;Xυ!IahbIlH;k;ISXIolH;kIοS”;”I3;k;IH&eoykSlSya7IZHakSX;;Xυ!IahbIlH;k;ISXIolH;kIοS”;”I3;k;IH&eoykSlSya7IZHakSX;;Xυ!IahbIlH;k;ISXIolH;kI
;—Sb;hy;IlHalIeko—;XIlHalIlH;&I3;k;IohIoyyaXSohXIoe;hIloIayy;elSh‘I"kS";X”IםHS7;I;—Sb;hy;IlHalIeko—;XIlHalIlH;&I3;k;IohIoyyaXSohXIoe;hIloIayy;elSh‘I"kS";X”IםHS7;I;—Sb;hy;IlHalIeko—;XIlHalIlH;&I3;k;IohIoyyaXSohXIoe;hIloIayy;elSh‘I"kS";X”IםHS7;I;—Sb;hy;IlHalIeko—;XIlHalIlH;&I3;k;IohIoyyaXSohXIoe;hIloIayy;elSh‘I"kS";X”IםHS7;I
ץ;X'XIןSPX;7/IXeor;Io/IlH;I’ykS";XIaXץ;X'XIןSPX;7/IXeor;Io/IlH;I’ykS";XIaXץ;X'XIןSPX;7/IXeor;Io/IlH;I’ykS";XIaXץ;X'XIןSPX;7/IXeor;Io/IlH;I’ykS";XIaX‘b;—o'kSh‘I3Sbo3b;—o'kSh‘I3Sbo3b;—o'kSh‘I3Sbo3b;—o'kSh‘I3Sbo3’XIHo'X;XXIHo'X;XXIHo'X;XXIHo'X;X’οי'r;Iοי'r;Iοי'r;Iοי'r;I5ד48z20:4720:475ד48zυ!Iυ!Iυ!Iυ!I
3HSyHIeko"a"7&Ik;/;kXIloIaIl;hb;hy&IloIXeoh‘;IohIlH;P”I’oIlH;SkIk;e'lalSohI/koPI3HSyHIeko"a"7&Ik;/;kXIloIaIl;hb;hy&IloIXeoh‘;IohIlH;P”I’oIlH;SkIk;e'lalSohI/koPI3HSyHIeko"a"7&Ik;/;kXIloIaIl;hb;hy&IloIXeoh‘;IohIlH;P”I’oIlH;SkIk;e'lalSohI/koPI3HSyHIeko"a"7&Ik;/;kXIloIaIl;hb;hy&IloIXeoh‘;IohIlH;P”I’oIlH;SkIk;e'lalSohI/koPI
lHSXIah‘7;I3aXIy;klaSh7&IholI"7aP;7;XX”lHSXIah‘7;I3aXIy;klaSh7&IholI"7aP;7;XX”lHSXIah‘7;I3aXIy;klaSh7&IholI"7aP;7;XX”lHSXIah‘7;I3aXIy;klaSh7&IholI"7aP;7;XX”
Jesus’eoShlISXIlHalI3HalI3;I7o—;ISXIb;PohXlkal;bI"&IHo3I3;I";Ha—;”IFHoX;I3HoIeoShlISXIlHalI3HalI3;I7o—;ISXIb;PohXlkal;bI"&IHo3I3;I";Ha—;”IFHoX;I3HoIeoShlISXIlHalI3HalI3;I7o—;ISXIb;PohXlkal;bI"&IHo3I3;I";Ha—;”IFHoX;I3HoIeoShlISXIlHalI3HalI3;I7o—;ISXIb;PohXlkal;bI"&IHo3I3;I";Ha—;”IFHoX;I3HoI
lk'7&I7o—;I…obIHo7bI7S‘Hl7&IloIlH;IlHSh‘XIo/IlHSXI3ok7b”Iר'lIlH;I—;k&IlH;o7o‘&Io/IlH;Ilk'7&I7o—;I…obIHo7bI7S‘Hl7&IloIlH;IlHSh‘XIo/IlHSXI3ok7b”Iר'lIlH;I—;k&IlH;o7o‘&Io/IlH;Ilk'7&I7o—;I…obIHo7bI7S‘Hl7&IloIlH;IlHSh‘XIo/IlHSXI3ok7b”Iר'lIlH;I—;k&IlH;o7o‘&Io/IlH;Ilk'7&I7o—;I…obIHo7bI7S‘Hl7&IloIlH;IlHSh‘XIo/IlHSXI3ok7b”Iר'lIlH;I—;k&IlH;o7o‘&Io/IlH;I
ZHakSX;;XIPab;IlH;PIlar;I'eIlH;IoeeoXSl;I—S;3eoShlIahbIX;;IeoXX;XXSohIo/I3;a7lHIZHakSX;;XIPab;IlH;PIlar;I'eIlH;IoeeoXSl;I—S;3eoShlIahbIX;;IeoXX;XXSohIo/I3;a7lHIZHakSX;;XIPab;IlH;PIlar;I'eIlH;IoeeoXSl;I—S;3eoShlIahbIX;;IeoXX;XXSohIo/I3;a7lHIZHakSX;;XIPab;IlH;PIlar;I'eIlH;IoeeoXSl;I—S;3eoShlIahbIX;;IeoXX;XXSohIo/I3;a7lHI
aXIHS‘H7&Ib;XSka"7;”I0hbIlH;Ik;X'7lI3aXIlHalISlIlH;hI";yaP;I7o—;bI/okISlXIo3hIXar;”IaXIHS‘H7&Ib;XSka"7;”I0hbIlH;Ik;X'7lI3aXIlHalISlIlH;hI";yaP;I7o—;bI/okISlXIo3hIXar;”IaXIHS‘H7&Ib;XSka"7;”I0hbIlH;Ik;X'7lI3aXIlHalISlIlH;hI";yaP;I7o—;bI/okISlXIo3hIXar;”IaXIHS‘H7&Ib;XSka"7;”I0hbIlH;Ik;X'7lI3aXIlHalISlIlH;hI";yaP;I7o—;bI/okISlXIo3hIXar;”I
FH;&I";yaP;I7o—;kXIo/IWaPPohI;—;hI3HS7;IlH;&IlHo'‘HlIlHalIlH;&I3;k;I7o—;kXIo/IFH;&I";yaP;I7o—;kXIo/IWaPPohI;—;hI3HS7;IlH;&IlHo'‘HlIlHalIlH;&I3;k;I7o—;kXIo/IFH;&I";yaP;I7o—;kXIo/IWaPPohI;—;hI3HS7;IlH;&IlHo'‘HlIlHalIlH;&I3;k;I7o—;kXIo/IFH;&I";yaP;I7o—;kXIo/IWaPPohI;—;hI3HS7;IlH;&IlHo'‘HlIlHalIlH;&I3;k;I7o—;kXIo/I
…obIοX;;Iי'r;I…obIοX;;Iי'r;I…obIοX;;Iי'r;I…obIοX;;Iי'r;Iס?4ס=16:1316:1316:13).).).).
Verses 14-18
Jesus Replies to The Mockery of the Pharisees Directed At His Ideas About
Wealth (16:14-18).
The Pharisees had been listening in to his advice to His disciples and they
derided Him. For in their eyes having wealth was a good thing. Some of them
were wealthy, and others of them coveted wealth. But both were agreed that
being wealthy and prospering was an evidence of being pleasing to God
(compare Luke 20:47; Matthew 23:14; Matthew 23:16; Romans 7:7-8). They
thus did not see mammon as ‘unrighteousunrighteousunrighteousunrighteous’!I/okIlH;&I/aS7;bIloI7oorIalIlH;IPolS—;XI!I/okIlH;&I/aS7;bIloI7oorIalIlH;IPolS—;XI!I/okIlH;&I/aS7;bIloI7oorIalIlH;IPolS—;XI!I/okIlH;&I/aS7;bIloI7oorIalIlH;IPolS—;XI
lHalI7a&I";HShbI3;a7lHI‘alH;kSh‘!IahbI/aS7;bIloIX;;IHo3IX;7/SXHISlIPab;Ie;oe7;”lHalI7a&I";HShbI3;a7lHI‘alH;kSh‘!IahbI/aS7;bIloIX;;IHo3IX;7/SXHISlIPab;Ie;oe7;”lHalI7a&I";HShbI3;a7lHI‘alH;kSh‘!IahbI/aS7;bIloIX;;IHo3IX;7/SXHISlIPab;Ie;oe7;”lHalI7a&I";HShbI3;a7lHI‘alH;kSh‘!IahbI/aS7;bIloIX;;IHo3IX;7/SXHISlIPab;Ie;oe7;”
In reply Jesus does not specifically argue about wealth. He goes deeper down to
consider the more basic problem of their whole attitude to life, and replies by
pointing out how many are the ways in which they are lacking because of the sin
122

in their hearts. His point is that they hold most of the views that they do because
their hearts are not genuinely pure. This is not only demonstrated by their views
about wealth, but also by the fact that they have not recognised that the new age
is present. Unlike His disciples, they are not pressing into the Kingly Rule of God
and responding to Jesus’l;ayHSh‘”IFH;&Iak;I"7ShbIloIH;a—;h7&Ik;a7SlS;X”Il;ayHSh‘”IFH;&Iak;I"7ShbIloIH;a—;h7&Ik;a7SlS;X”Il;ayHSh‘”IFH;&Iak;I"7ShbIloIH;a—;h7&Ik;a7SlS;X”Il;ayHSh‘”IFH;&Iak;I"7ShbIloIH;a—;h7&Ik;a7SlS;X”I
ך'klH;kPok;IlH;&Iak;Ia7XoIholIo"X;k—Sh‘IlH;I‘;h'Sh;Ib;laS7XIo/IlH;I…obך'klH;kPok;IlH;&Iak;Ia7XoIholIo"X;k—Sh‘IlH;I‘;h'Sh;Ib;laS7XIo/IlH;I…obך'klH;kPok;IlH;&Iak;Ia7XoIholIo"X;k—Sh‘IlH;I‘;h'Sh;Ib;laS7XIo/IlH;I…obך'klH;kPok;IlH;&Iak;Ia7XoIholIo"X;k—Sh‘IlH;I‘;h'Sh;Ib;laS7XIo/IlH;I…obףccף‘S—;hI‘S—;hI‘S—;hI‘S—;hI
3kSll;hIיa3IShI3HSyHIlH;&I"oaXl!IahbIlHSXISXI;—Sb;hy;bI"&IlH;I/aylIlHalIXoP;Io/IlH;PI3kSll;hIיa3IShI3HSyHIlH;&I"oaXl!IahbIlHSXISXI;—Sb;hy;bI"&IlH;I/aylIlHalIXoP;Io/IlH;PI3kSll;hIיa3IShI3HSyHIlH;&I"oaXl!IahbIlHSXISXI;—Sb;hy;bI"&IlH;I/aylIlHalIXoP;Io/IlH;PI3kSll;hIיa3IShI3HSyHIlH;&I"oaXl!IahbIlHSXISXI;—Sb;hy;bI"&IlH;I/aylIlHalIXoP;Io/IlH;PI
;—;hIHa—;IlH;SkI;&;XIohIolH;kIe;oe7;;—;hIHa—;IlH;SkI;&;XIohIolH;kIe;oe7;;—;hIHa—;IlH;SkI;&;XIohIolH;kIe;oe7;;—;hIHa—;IlH;SkI;&;XIohIolH;kIe;oe7;’XI3S—;X!IahbIak;IQ'XlS/&Sh‘IlH;SkI";Ha—So'kI"&IXI3S—;X!IahbIak;IQ'XlS/&Sh‘IlH;SkI";Ha—So'kI"&IXI3S—;X!IahbIak;IQ'XlS/&Sh‘IlH;SkI";Ha—So'kI"&IXI3S—;X!IahbIak;IQ'XlS/&Sh‘IlH;SkI";Ha—So'kI"&I
PahSe'7alSh‘IlH;Iיa3IXoIaXIloI";Ia"7;IloIPakk&IlH;P”IFH;&IPa&Ib;kSb;IןSP!I"'lIS/IPahSe'7alSh‘IlH;Iיa3IXoIaXIloI";Ia"7;IloIPakk&IlH;P”IFH;&IPa&Ib;kSb;IןSP!I"'lIS/IPahSe'7alSh‘IlH;Iיa3IXoIaXIloI";Ia"7;IloIPakk&IlH;P”IFH;&IPa&Ib;kSb;IןSP!I"'lIS/IPahSe'7alSh‘IlH;Iיa3IXoIaXIloI";Ia"7;IloIPakk&IlH;P”IFH;&IPa&Ib;kSb;IןSP!I"'lIS/I
lH;&I3o'7bI"'lI7oorIShloIlH;SkIH;aklXIlH;&I3o'7bIXyo//IalIlH;PX;7—;X”lH;&I3o'7bI"'lI7oorIShloIlH;SkIH;aklXIlH;&I3o'7bIXyo//IalIlH;PX;7—;X”lH;&I3o'7bI"'lI7oorIShloIlH;SkIH;aklXIlH;&I3o'7bIXyo//IalIlH;PX;7—;X”lH;&I3o'7bI"'lI7oorIShloIlH;SkIH;aklXIlH;&I3o'7bIXyo//IalIlH;PX;7—;X”
In the chiasmus for the whole section this passage is paralleled with the blind
man at Jericho who insistently pressed himself on Jesus until his eyes had been
opened. Here it is the Pharisees who are spiritually blind, while the disciples
(who had been spiritually blind) are pressing into the Kingly Rule of God.
Analysis.
a The Pharisees, who were lovers of money, heard all these things; and they
scoffed at him (Luke 16:14).
b And he said to them, “קo'Iak;IlH;&I3HoIQ'XlS/&I&o'kX;7—;XIShIlH;IXS‘HlIo/IP;h!Iקo'Iak;IlH;&I3HoIQ'XlS/&I&o'kX;7—;XIShIlH;IXS‘HlIo/IP;h!Iקo'Iak;IlH;&I3HoIQ'XlS/&I&o'kX;7—;XIShIlH;IXS‘HlIo/IP;h!Iקo'Iak;IlH;&I3HoIQ'XlS/&I&o'kX;7—;XIShIlH;IXS‘HlIo/IP;h!I
"'lI…obIrho3XI&o'kIH;aklX!I/okIlHalI3HSyHISXI;פa7l;bIaPoh‘IP;hISXIahIa"oPShalSohI"'lI…obIrho3XI&o'kIH;aklX!I/okIlHalI3HSyHISXI;פa7l;bIaPoh‘IP;hISXIahIa"oPShalSohI"'lI…obIrho3XI&o'kIH;aklX!I/okIlHalI3HSyHISXI;פa7l;bIaPoh‘IP;hISXIahIa"oPShalSohI"'lI…obIrho3XI&o'kIH;aklX!I/okIlHalI3HSyHISXI;פa7l;bIaPoh‘IP;hISXIahIa"oPShalSohI
ShIlH;IXS‘HlIo/I…obShIlH;IXS‘HlIo/I…obShIlH;IXS‘HlIo/I…obShIlH;IXS‘HlIo/I…ob”οי'r;Iοי'r;Iοי'r;Iοי'r;Iס?4סנ16:1516:1516:15).).).).
c “FH;I7a3IahbIlH;IekoeH;lXI3;k;I'hlS7IץoHh!I/koPIlHalIlSP;IlH;I…oobIς;3XIo/IlH;IFH;I7a3IahbIlH;IekoeH;lXI3;k;I'hlS7IץoHh!I/koPIlHalIlSP;IlH;I…oobIς;3XIo/IlH;IFH;I7a3IahbIlH;IekoeH;lXI3;k;I'hlS7IץoHh!I/koPIlHalIlSP;IlH;I…oobIς;3XIo/IlH;IFH;I7a3IahbIlH;IekoeH;lXI3;k;I'hlS7IץoHh!I/koPIlHalIlSP;IlH;I…oobIς;3XIo/IlH;I
מSh‘7&Iβ'7;Io/I…obISXIek;ayH;b!IahbI;—;k&IPahI;hl;kXI—So7;hl7&IShloISlמSh‘7&Iβ'7;Io/I…obISXIek;ayH;b!IahbI;—;k&IPahI;hl;kXI—So7;hl7&IShloISlמSh‘7&Iβ'7;Io/I…obISXIek;ayH;b!IahbI;—;k&IPahI;hl;kXI—So7;hl7&IShloISlמSh‘7&Iβ'7;Io/I…obISXIek;ayH;b!IahbI;—;k&IPahI;hl;kXI—So7;hl7&IShloISl”οי'r;Iοי'r;Iοי'r;Iοי'r;I
16:1616:1616:1616:16).).).).
b “ר'lISlISXI;aXS;kI/okIH;a—;hIahbI;aklHIloIeaXXIa3a&!IlHahI/okIoh;IlSll7;Io/IlH;I7a3IloIר'lISlISXI;aXS;kI/okIH;a—;hIahbI;aklHIloIeaXXIa3a&!IlHahI/okIoh;IlSll7;Io/IlH;I7a3IloIר'lISlISXI;aXS;kI/okIH;a—;hIahbI;aklHIloIeaXXIa3a&!IlHahI/okIoh;IlSll7;Io/IlH;I7a3IloIר'lISlISXI;aXS;kI/okIH;a—;hIahbI;aklHIloIeaXXIa3a&!IlHahI/okIoh;IlSll7;Io/IlH;I7a3IloI
fallfallfallfall”οי'r;Iοי'r;Iοי'r;Iοי'r;Iס?4סz16:1716:1716:17).).).).
a “ת—;k&Ioh;I3HoIe'lXIa3a&IHSXI3S/;!IahbIPakkS;XIaholH;k!IyoPPSlXIab'7l;k&!IahbIת—;k&Ioh;I3HoIe'lXIa3a&IHSXI3S/;!IahbIPakkS;XIaholH;k!IyoPPSlXIab'7l;k&!IahbIת—;k&Ioh;I3HoIe'lXIa3a&IHSXI3S/;!IahbIPakkS;XIaholH;k!IyoPPSlXIab'7l;k&!IahbIת—;k&Ioh;I3HoIe'lXIa3a&IHSXI3S/;!IahbIPakkS;XIaholH;k!IyoPPSlXIab'7l;k&!IahbI
H;I3HoIPakkS;XIoh;I3HoISXIe'lIa3a&I/koPIaIH'X"ahbIyoPPSlXIab'7l;k&H;I3HoIPakkS;XIoh;I3HoISXIe'lIa3a&I/koPIaIH'X"ahbIyoPPSlXIab'7l;k&H;I3HoIPakkS;XIoh;I3HoISXIe'lIa3a&I/koPIaIH'X"ahbIyoPPSlXIab'7l;k&H;I3HoIPakkS;XIoh;I3HoISXIe'lIa3a&I/koPIaIH'X"ahbIyoPPSlXIab'7l;k&”οי'r;Iοי'r;Iοי'r;Iοי'r;I
16:1816:1816:1816:18).).).).
Note that in ‘aaaa’lH;IZHakSX;;XIak;IX;;hIaXI7o—;kXIo/IPoh;&IahbIShIlH;Ieaka77;7IlH;&IlH;IZHakSX;;XIak;IX;;hIaXI7o—;kXIo/IPoh;&IahbIShIlH;Ieaka77;7IlH;&IlH;IZHakSX;;XIak;IX;;hIaXI7o—;kXIo/IPoh;&IahbIShIlH;Ieaka77;7IlH;&IlH;IZHakSX;;XIak;IX;;hIaXI7o—;kXIo/IPoh;&IahbIShIlH;Ieaka77;7IlH;&I
ak;IX;;hIaXI7o—;kXIo/IolH;kIP;hak;IX;;hIaXI7o—;kXIo/IolH;kIP;hak;IX;;hIaXI7o—;kXIo/IolH;kIP;hak;IX;;hIaXI7o—;kXIo/IolH;kIP;h’XI3S—;X”IτhXI3S—;X”IτhXI3S—;X”IτhXI3S—;X”Iτh‘bbbb’3;Iak;Ilo7bIo/I3HalISXI;פa7l;bIaPoh‘I3;Iak;Ilo7bIo/I3HalISXI;פa7l;bIaPoh‘I3;Iak;Ilo7bIo/I3HalISXI;פa7l;bIaPoh‘I3;Iak;Ilo7bIo/I3HalISXI;פa7l;bIaPoh‘I
P;hIahbISXIahIa"oPShalSohIloI…obIοlH;SkIo3hIShl;kek;lalSohIo/IlH;Iיa3υ!IahbIShIlH;IP;hIahbISXIahIa"oPShalSohIloI…obIοlH;SkIo3hIShl;kek;lalSohIo/IlH;Iיa3υ!IahbIShIlH;IP;hIahbISXIahIa"oPShalSohIloI…obIοlH;SkIo3hIShl;kek;lalSohIo/IlH;Iיa3υ!IahbIShIlH;IP;hIahbISXIahIa"oPShalSohIloI…obIοlH;SkIo3hIShl;kek;lalSohIo/IlH;Iיa3υ!IahbIShIlH;I
eaka77;7I3;IHa—;I3HalISXI;פa7l;bI"&I…ob!IlH;I‘;h'Sh;I3kSll;hI3okbXIo/IlH;Iיa3”I0hbIeaka77;7I3;IHa—;I3HalISXI;פa7l;bI"&I…ob!IlH;I‘;h'Sh;I3kSll;hI3okbXIo/IlH;Iיa3”I0hbIeaka77;7I3;IHa—;I3HalISXI;פa7l;bI"&I…ob!IlH;I‘;h'Sh;I3kSll;hI3okbXIo/IlH;Iיa3”I0hbIeaka77;7I3;IHa—;I3HalISXI;פa7l;bI"&I…ob!IlH;I‘;h'Sh;I3kSll;hI3okbXIo/IlH;Iיa3”I0hbI
inininin‘cccc’ahbIy;hlka77&I3;IHa—;I3HalIHaXI;—;hIX'keaXX;bI3HalISXI;פa7l;bI"&I…ob!IlH;IahbIy;hlka77&I3;IHa—;I3HalIHaXI;—;hIX'keaXX;bI3HalISXI;פa7l;bI"&I…ob!IlH;IahbIy;hlka77&I3;IHa—;I3HalIHaXI;—;hIX'keaXX;bI3HalISXI;פa7l;bI"&I…ob!IlH;IahbIy;hlka77&I3;IHa—;I3HalIHaXI;—;hIX'keaXX;bI3HalISXI;פa7l;bI"&I…ob!IlH;I
מSh‘7&Iβ'7;Io/I…obISlX;7/I3HSyHIa77I3HoX;IH;aklXIak;IkS‘HlIο3HSyHIXab7&I;פy7'b;XIlH;IמSh‘7&Iβ'7;Io/I…obISlX;7/I3HSyHIa77I3HoX;IH;aklXIak;IkS‘HlIο3HSyHIXab7&I;פy7'b;XIlH;IמSh‘7&Iβ'7;Io/I…obISlX;7/I3HSyHIa77I3HoX;IH;aklXIak;IkS‘HlIο3HSyHIXab7&I;פy7'b;XIlH;IמSh‘7&Iβ'7;Io/I…obISlX;7/I3HSyHIa77I3HoX;IH;aklXIak;IkS‘HlIο3HSyHIXab7&I;פy7'b;XIlH;I
123

ZHakSX;;XI3HoIak;Ib;bSyal;bIloIlH;SkIo3hIl;ayHSh‘υIek;XXI—So7;hl7&IShlo”ZHakSX;;XI3HoIak;Ib;bSyal;bIloIlH;SkIo3hIl;ayHSh‘υIek;XXI—So7;hl7&IShlo”ZHakSX;;XI3HoIak;Ib;bSyal;bIloIlH;SkIo3hIl;ayHSh‘υIek;XXI—So7;hl7&IShlo”ZHakSX;;XI3HoIak;Ib;bSyal;bIloIlH;SkIo3hIl;ayHSh‘υIek;XXI—So7;hl7&IShlo”
BARCLAY, "THE LAW WHICH DOES NOT CHANGE (Luke 16:14 -18)
16:14-18 When the Pharisees, who were characteristically fond of money, heard
these things, they derided Jesus. So he said to them, "You are those who make
yourselves look righteous before men, but God knows your hearts, because that
which is exalted amongst men is an abomination before God.
"The law and the prophets were until John; from then the good news of the
kingdom of God is proclaimed; and every one forces his way into it; but it is
easier for heaven and earth to pass away then for one dot of the law to become
invalid.
"Everyone who divorces his wife and marries another commits adultery, and he
who marries a woman who has been divorced from her husband commits
adultery."
This passage falls into three sections.
(i) It begins with a rebuke to the Pharisees. It says that they derided Jesus. The
word literally means that they turned up their noses at him. The Jew tended to
connect earthly prosperity with goodness; wealth was a sign that a man was a
good man. The Pharisees put-on a parade of goodness and they regarded
material prosperity as a reward of that goodness; but the more they exalted
themselves before men, the more they became an abomination to God. It is bad
enough for a man to think himself a good man; it is worse when he points to
material prosperity as an unanswerable proof of his goodness.
(ii) Before Jesus the law and the prophets had been the final word of God; but
Jesus came preaching the kingdom. When he did, the most unlikely people, the
tax-collectors and the sinners, came storming their way into the kingdom even
when the scribes and Pharisees would have set up barriers to keep them out. But
Jesus emphasized that the kingdom was not the end of the law. True, the little
details and regulations of the ceremonial law were wiped out. No man was to
think that Christianity offered an easy way in which no laws remained. The
great laws stood unaltered and unalterable. Certain Hebrew letters are very like
each other and are distinguished only by the serif, the little line at the top or
bottom. Not even a serif of the great laws would pass away.
(iii) As an illustration of law that would never pass away Jesus took the law of
chastity. This very definite statement of Jesus must be read against the
contemporary background of Jewish life. The Jew glorified fidelity and chastity.
The Rabbis said, "All things can God overlook except unchastity." "Unchastity
causes the glory of God to depart." A Jew must surrender his life rather than
commit idolatry, murder or adultery.
But the tragedy was that at this time the marriage bond was on the way to being
124

destroyed. In the eyes of Jewish law a woman was a thing. She could divorce her
husband only if he became a leper or an apostate or if he ravished a virgin.
Otherwise a woman had no rights whatever and no redress, other than that the
marriage dowry must be repaid if she was divorced. The law said, "A woman
may be divorced with or without her will; a man only with his will." The Mosaic
law (Deuteronomy 24:1) said, "When a man takes a wife and marries her, if then
she finds no favour in his eyes because he has found some indecency in her, and
he writes her a bill of divorce and puts it in her hand and sends her out of his
house." The bill of divorce had to be signed before two witnesses and ran, "Let
this be from me thy writ of divorce and letter of dismissal and deed of liberation,
that thou mayest marry whatsoever man thou wilt." Divorce was as simple and
easy as that.
The matter turned on the interpretation of the phrase some indecency in the
Mosaic regulation. There were two schools of thought. The school of Shammai
said that meant adultery and adultery alone. The school of Hillel said it could
mean "if she spoiled a dish of food; if she spun in the street; if she talked to a
strange man; if she was guilty of speaking disrespectfully of her husband's
relations in his hearing; if she was a brawling woman," which was defined as a
woman whose voice could be heard in the next house. Rabbi Akiba went so far as
to say that a man could divorce his wife if he found a woman who was fairer
than she. Human nature being what it is, it was the school of Hillel which
prevailed, so that, in the time of Jesus things were so bad that women were
refusing to marry at all and family life was in danger.
Jesus here lays down the sanctity of the marriage bond. The saying is repeated in
Matthew 5:31-32 where adultery is made the sole exception to the universal rule.
We sometimes think our own generation is bad, but Jesus lived in a generation
where things were every bit as bad. If we destroy family life, we destroy the very
basis of the Christian life; and Jesus here lays down a law which men relax only
at their peril.
BENSON, "Luke 16:14-15. The Pharisees, who were covetous —]/IaI—;k&I]/IaI—;k&I]/IaI—;k&I]/IaI—;k&I
3ok7b7&IXeSkSl[IH;akbIa77IlH;X;IlHSh‘X3ok7b7&IXeSkSl[IH;akbIa77IlH;X;IlHSh‘X3ok7b7&IXeSkSl[IH;akbIa77IlH;X;IlHSh‘X3ok7b7&IXeSkSl[IH;akbIa77IlH;X;IlHSh‘X—ςaP;7&!Iyohy;khSh‘IlH;Ilk';I'X;Io/IkSyH;X!IςaP;7&!Iyohy;khSh‘IlH;Ilk';I'X;Io/IkSyH;X!IςaP;7&!Iyohy;khSh‘IlH;Ilk';I'X;Io/IkSyH;X!IςaP;7&!Iyohy;khSh‘IlH;Ilk';I'X;Io/IkSyH;X!I
ahbIlH;ISPeoXXS"S7Sl&Io/IP;hahbIlH;ISPeoXXS"S7Sl&Io/IP;hahbIlH;ISPeoXXS"S7Sl&Io/IP;hahbIlH;ISPeoXXS"S7Sl&Io/IP;h’XIX;k—Sh‘I…obIahbIPaPPohIalIlH;IXaP;IlSP;[IahbIlH;&IXIX;k—Sh‘I…obIahbIPaPPohIalIlH;IXaP;IlSP;[IahbIlH;&IXIX;k—Sh‘I…obIahbIPaPPohIalIlH;IXaP;IlSP;[IahbIlH;&IXIX;k—Sh‘I…obIahbIPaPPohIalIlH;IXaP;IlSP;[IahbIlH;&I
b;kSb;bIHSPb;kSb;bIHSPb;kSb;bIHSPb;kSb;bIHSP—0XIaI—SXSohak&!I3HoIb;XeSX;bIlH;IkSyH;X!IHoho'kX!IahbIe7;aX'k;XIo/I0XIaI—SXSohak&!I3HoIb;XeSX;bIlH;IkSyH;X!IHoho'kX!IahbIe7;aX'k;XIo/I0XIaI—SXSohak&!I3HoIb;XeSX;bIlH;IkSyH;X!IHoho'kX!IahbIe7;aX'k;XIo/I0XIaI—SXSohak&!I3HoIb;XeSX;bIlH;IkSyH;X!IHoho'kX!IahbIe7;aX'k;XIo/I
7S/;I/okIhoIolH;kIk;aXohI"'lI";ya'X;IH;Iyo'7bIholIekoy'k;IlH;P”IFH;IokS‘Sha7I3okb!I7S/;I/okIhoIolH;kIk;aXohI"'lI";ya'X;IH;Iyo'7bIholIekoy'k;IlH;P”IFH;IokS‘Sha7I3okb!I7S/;I/okIhoIolH;kIk;aXohI"'lI";ya'X;IH;Iyo'7bIholIekoy'k;IlH;P”IFH;IokS‘Sha7I3okb!I7S/;I/okIhoIolH;kIk;aXohI"'lI";ya'X;IH;Iyo'7bIholIekoy'k;IlH;P”IFH;IokS‘Sha7I3okb!I
םןזיסחפךץלומו, is very emphatical, signifying, they mocked him, by a scornful
motion of the mouth and nose, as well as by what they spake to him. The word
might properly be rendered, they sneered. “FH;k;I3aXIaI‘ka—Sl&IahbIbS‘hSl&IShIo'kIFH;k;I3aXIaI‘ka—Sl&IahbIbS‘hSl&IShIo'kIFH;k;I3aXIaI‘ka—Sl&IahbIbS‘hSl&IShIo'kIFH;k;I3aXIaI‘ka—Sl&IahbIbS‘hSl&IShIo'kI
LordLordLordLord’XIbSXyo'kX;I3HSyH!IShXo7;hlIaXIlH;&I3;k;!I3o'7bIholIe;kPSlIlH;PIloI7a'‘HIo'l[IXIbSXyo'kX;I3HSyH!IShXo7;hlIaXIlH;&I3;k;!I3o'7bIholIe;kPSlIlH;PIloI7a'‘HIo'l[IXIbSXyo'kX;I3HSyH!IShXo7;hlIaXIlH;&I3;k;!I3o'7bIholIe;kPSlIlH;PIloI7a'‘HIo'l[IXIbSXyo'kX;I3HSyH!IShXo7;hlIaXIlH;&I3;k;!I3o'7bIholIe;kPSlIlH;PIloI7a'‘HIo'l[I
"'lI"&IXoP;IXyokh/'7IaSkIlH;&IHShl;bIloI;ayHIolH;kIlH;SkIP'l'a7Iyohl;Pel”"'lI"&IXoP;IXyokh/'7IaSkIlH;&IHShl;bIloI;ayHIolH;kIlH;SkIP'l'a7Iyohl;Pel”"'lI"&IXoP;IXyokh/'7IaSkIlH;&IHShl;bIloI;ayHIolH;kIlH;SkIP'l'a7Iyohl;Pel”"'lI"&IXoP;IXyokh/'7IaSkIlH;&IHShl;bIloI;ayHIolH;kIlH;SkIP'l'a7Iyohl;Pel”” —
צobbkSb‘;”I0hbIH;IXaSb!Iק;Iak;IlH;&I3HSyHIQ'XlS/&I&o'kX;7—;XI";/ok;IP;hצobbkSb‘;”I0hbIH;IXaSb!Iק;Iak;IlH;&I3HSyHIQ'XlS/&I&o'kX;7—;XI";/ok;IP;hצobbkSb‘;”I0hbIH;IXaSb!Iק;Iak;IlH;&I3HSyHIQ'XlS/&I&o'kX;7—;XI";/ok;IP;hצobbkSb‘;”I0hbIH;IXaSb!Iק;Iak;IlH;&I3HSyHIQ'XlS/&I&o'kX;7—;XI";/ok;IP;h—ר&Iר&Iר&Iר&I
XH'hhSh‘IlH;IyoPeah&Io/IXShh;kX!IahbI&o'kIyak;Io/I;פl;kha7Iaee;akahy;X!I&o'IPar;IXH'hhSh‘IlH;IyoPeah&Io/IXShh;kX!IahbI&o'kIyak;Io/I;פl;kha7Iaee;akahy;X!I&o'IPar;IXH'hhSh‘IlH;IyoPeah&Io/IXShh;kX!IahbI&o'kIyak;Io/I;פl;kha7Iaee;akahy;X!I&o'IPar;IXH'hhSh‘IlH;IyoPeah&Io/IXShh;kX!IahbI&o'kIyak;Io/I;פl;kha7Iaee;akahy;X!I&o'IPar;I
125

Xe;ySo'XIek;l;hy;XIloI;פlkaokbShak&IXahylSl&I";/ok;IlH;I3ok7b!IahbI&o'IX;7boPI/aS7IXe;ySo'XIek;l;hy;XIloI;פlkaokbShak&IXahylSl&I";/ok;IlH;I3ok7b!IahbI&o'IX;7boPI/aS7IXe;ySo'XIek;l;hy;XIloI;פlkaokbShak&IXahylSl&I";/ok;IlH;I3ok7b!IahbI&o'IX;7boPI/aS7IXe;ySo'XIek;l;hy;XIloI;פlkaokbShak&IXahylSl&I";/ok;IlH;I3ok7b!IahbI&o'IX;7boPI/aS7I
loIayכ'Sk;IaI‘k;alIk;e'lalSohI/okISl”I]k!IlH;IP;ahSh‘IPa&I";!Iקo'IlHShrI&o'kX;7—;XIloIayכ'Sk;IaI‘k;alIk;e'lalSohI/okISl”I]k!IlH;IP;ahSh‘IPa&I";!Iקo'IlHShrI&o'kX;7—;XIloIayכ'Sk;IaI‘k;alIk;e'lalSohI/okISl”I]k!IlH;IP;ahSh‘IPa&I";!Iקo'IlHShrI&o'kX;7—;XIloIayכ'Sk;IaI‘k;alIk;e'lalSohI/okISl”I]k!IlH;IP;ahSh‘IPa&I";!Iקo'IlHShrI&o'kX;7—;XI
kS‘Hl;o'X!IahbIe;kX'ab;IolH;kXIloIlHShrI&o'IXo”Iר'lI…obIrho3;lHI&o'kIH;aklXkS‘Hl;o'X!IahbIe;kX'ab;IolH;kXIloIlHShrI&o'IXo”Iר'lI…obIrho3;lHI&o'kIH;aklXkS‘Hl;o'X!IahbIe;kX'ab;IolH;kXIloIlHShrI&o'IXo”Iר'lI…obIrho3;lHI&o'kIH;aklXkS‘Hl;o'X!IahbIe;kX'ab;IolH;kXIloIlHShrI&o'IXo”Iר'lI…obIrho3;lHI&o'kIH;aklX—
קo'IyahholIQ'XlS/&I&o'kX;7—;XI";/ok;IHSP!I3HoIrho3XI&o'IloI";IXoI/akI/koPI";Sh‘Iקo'IyahholIQ'XlS/&I&o'kX;7—;XI";/ok;IHSP!I3HoIrho3XI&o'IloI";IXoI/akI/koPI";Sh‘Iקo'IyahholIQ'XlS/&I&o'kX;7—;XI";/ok;IHSP!I3HoIrho3XI&o'IloI";IXoI/akI/koPI";Sh‘Iקo'IyahholIQ'XlS/&I&o'kX;7—;XI";/ok;IHSP!I3HoIrho3XI&o'IloI";IXoI/akI/koPI";Sh‘I
kS‘Hl;o'X!IlHalI&o'Iak;I—;k&I3Syr;b”IךokIlHo'‘HI&o'IPa&IHa—;Iyo—;k;bIlH;I/o'7h;XXIkS‘Hl;o'X!IlHalI&o'Iak;I—;k&I3Syr;b”IךokIlHo'‘HI&o'IPa&IHa—;Iyo—;k;bIlH;I/o'7h;XXIkS‘Hl;o'X!IlHalI&o'Iak;I—;k&I3Syr;b”IךokIlHo'‘HI&o'IPa&IHa—;Iyo—;k;bIlH;I/o'7h;XXIkS‘Hl;o'X!IlHalI&o'Iak;I—;k&I3Syr;b”IךokIlHo'‘HI&o'IPa&IHa—;Iyo—;k;bIlH;I/o'7h;XXI
o/I&o'kIykSP;XI3SlHIlH;IeaShl;bIy7oarIo/IH&eoykSX&!IahbI"&I‘oSh‘Ia"o'l!IlH'XIo/I&o'kIykSP;XI3SlHIlH;IeaShl;bIy7oarIo/IH&eoykSX&!IahbI"&I‘oSh‘Ia"o'l!IlH'XIo/I&o'kIykSP;XI3SlHIlH;IeaShl;bIy7oarIo/IH&eoykSX&!IahbI"&I‘oSh‘Ia"o'l!IlH'XIo/I&o'kIykSP;XI3SlHIlH;IeaShl;bIy7oarIo/IH&eoykSX&!IahbI"&I‘oSh‘Ia"o'l!IlH'XI
abokh;b!IHa—;IyH;al;bIlHoX;I3HoI7oorIhoI/'klH;kIlHahIlH;Io'lXSb;!IShloIaIHS‘HIabokh;b!IHa—;IyH;al;bIlHoX;I3HoI7oorIhoI/'klH;kIlHahIlH;Io'lXSb;!IShloIaIHS‘HIabokh;b!IHa—;IyH;al;bIlHoX;I3HoI7oorIhoI/'klH;kIlHahIlH;Io'lXSb;!IShloIaIHS‘HIabokh;b!IHa—;IyH;al;bIlHoX;I3HoI7oorIhoI/'klH;kIlHahIlH;Io'lXSb;!IShloIaIHS‘HI
abPSkalSohIo/I&o'!I&o'IyahholIXyk;;hI&o'kX;7—;XI/koPIlH;Ib;l;ylSohIo/I…ob!I3HoX;IabPSkalSohIo/I&o'!I&o'IyahholIXyk;;hI&o'kX;7—;XI/koPIlH;Ib;l;ylSohIo/I…ob!I3HoX;IabPSkalSohIo/I&o'!I&o'IyahholIXyk;;hI&o'kX;7—;XI/koPIlH;Ib;l;ylSohIo/I…ob!I3HoX;IabPSkalSohIo/I&o'!I&o'IyahholIXyk;;hI&o'kX;7—;XI/koPIlH;Ib;l;ylSohIo/I…ob!I3HoX;I
;&;Ie;h;lkal;XIlHko'‘HI;—;k&Iyo—;kSh‘!IahbI3HoIQ'b‘;XIo/IlHSh‘XIholI"&IlH;SkI;&;Ie;h;lkal;XIlHko'‘HI;—;k&Iyo—;kSh‘!IahbI3HoIQ'b‘;XIo/IlHSh‘XIholI"&IlH;SkI;&;Ie;h;lkal;XIlHko'‘HI;—;k&Iyo—;kSh‘!IahbI3HoIQ'b‘;XIo/IlHSh‘XIholI"&IlH;SkI;&;Ie;h;lkal;XIlHko'‘HI;—;k&Iyo—;kSh‘!IahbI3HoIQ'b‘;XIo/IlHSh‘XIholI"&IlH;SkI
aee;akahy;X!I"'lIayyokbSh‘IloIlk'lH”IךokIlHalI3HSyHISXIHS‘H7&I;Xl;;P;bIaPoh‘IP;h!Iaee;akahy;X!I"'lIayyokbSh‘IloIlk'lH”IךokIlHalI3HSyHISXIHS‘H7&I;Xl;;P;bIaPoh‘IP;h!Iaee;akahy;X!I"'lIayyokbSh‘IloIlk'lH”IךokIlHalI3HSyHISXIHS‘H7&I;Xl;;P;bIaPoh‘IP;h!Iaee;akahy;X!I"'lIayyokbSh‘IloIlk'lH”IךokIlHalI3HSyHISXIHS‘H7&I;Xl;;P;bIaPoh‘IP;h!I
&c.&c.&c.&c.—τhIyohX;כ';hy;Io/I3HSyHISlIyoP;XIloIeaXXIlHalIH;Io/l;hIa"HokXI"olHIP;hIahbIτhIyohX;כ';hy;Io/I3HSyHISlIyoP;XIloIeaXXIlHalIH;Io/l;hIa"HokXI"olHIP;hIahbIτhIyohX;כ';hy;Io/I3HSyHISlIyoP;XIloIeaXXIlHalIH;Io/l;hIa"HokXI"olHIP;hIahbIτhIyohX;כ';hy;Io/I3HSyHISlIyoP;XIloIeaXXIlHalIH;Io/l;hIa"HokXI"olHIP;hIahbI
lHSh‘XIlHalIak;IH;7bIShIlH;IHS‘H;XlI;XlSPalSoh”lHSh‘XIlHalIak;IH;7bIShIlH;IHS‘H;XlI;XlSPalSoh”lHSh‘XIlHalIak;IH;7bIShIlH;IHS‘H;XlI;XlSPalSoh”lHSh‘XIlHalIak;IH;7bIShIlH;IHS‘H;XlI;XlSPalSoh”
ςτ’רתF!Iל…]צ’Iם0ק’I0ςצIWתςςτ’רתF!Iל…]צ’Iם0ק’I0ςצIWתςςτ’רתF!Iל…]צ’Iם0ק’I0ςצIWתςςτ’רתF!Iל…]צ’Iם0ק’I0ςצIWתς ’’Iם0ק’’Iם0ק’’Iם0ק’’Iם0ק’
‘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.’
י'r;Iי'r;Iי'r;Iי'r;Iס?4ס816:1416:1416:14cccc15151515
These two verses can be understood only by reference to the verse which
immediately precedes them.
Success and prosperity was the standard that the Pharisees knew that they
should be tried by, and to that they appealed without misgiving. They sneered at
Jesus Who hinted at the possibility of there being any other, any higher one. And
yet there is a higher one. God’XIXlahbakbI3aXI3HalIץ;X'XI3aXI7oorSh‘Ilo[IaI—;k&IXIXlahbakbI3aXI3HalIץ;X'XI3aXI7oorSh‘Ilo[IaI—;k&IXIXlahbakbI3aXI3HalIץ;X'XI3aXI7oorSh‘Ilo[IaI—;k&IXIXlahbakbI3aXI3HalIץ;X'XI3aXI7oorSh‘Ilo[IaI—;k&I
bS//;k;hlIXlahbakbIShb;;b”I…obI7oorXIloIlH;IXlal;Io/IlH;IXo'7”bS//;k;hlIXlahbakbIShb;;b”I…obI7oorXIloIlH;IXlal;Io/IlH;IXo'7”bS//;k;hlIXlahbakbIShb;;b”I…obI7oorXIloIlH;IXlal;Io/IlH;IXo'7”bS//;k;hlIXlahbakbIShb;;b”I…obI7oorXIloIlH;IXlal;Io/IlH;IXo'7”
Now, why are these two standards inconsistent with one another? For that they
are, Jesus Himself seems to take for granted. ‘ק;IyahholIX;k—;I…obIahbIק;IyahholIX;k—;I…obIahbIק;IyahholIX;k—;I…obIahbIק;IyahholIX;k—;I…obIahbI
mammon.mammon.mammon.mammon.’בohXSb;kI3HalIX'yy;XXIShIlHSXI3ok7bISh—o7—;X”בohXSb;kI3HalIX'yy;XXIShIlHSXI3ok7bISh—o7—;X”בohXSb;kI3HalIX'yy;XXIShIlHSXI3ok7bISh—o7—;X”בohXSb;kI3HalIX'yy;XXIShIlHSXI3ok7bISh—o7—;X”
I. Health and strength.—τlISPe7S;XIlHalIaIPahIP'XlIHa—;IalI7;aXlIahIa—;ka‘;IXHak;IτlISPe7S;XIlHalIaIPahIP'XlIHa—;IalI7;aXlIahIa—;ka‘;IXHak;IτlISPe7S;XIlHalIaIPahIP'XlIHa—;IalI7;aXlIahIa—;ka‘;IXHak;IτlISPe7S;XIlHalIaIPahIP'XlIHa—;IalI7;aXlIahIa—;ka‘;IXHak;I
o/IH;a7lHIahbIXlk;h‘lH”IיS/;ISXIaI"all7;”IFH;I3Shh;kIo/IlHalI"all7;ISXIlH;IX'yy;XX/'7Io/IH;a7lHIahbIXlk;h‘lH”IיS/;ISXIaI"all7;”IFH;I3Shh;kIo/IlHalI"all7;ISXIlH;IX'yy;XX/'7Io/IH;a7lHIahbIXlk;h‘lH”IיS/;ISXIaI"all7;”IFH;I3Shh;kIo/IlHalI"all7;ISXIlH;IX'yy;XX/'7Io/IH;a7lHIahbIXlk;h‘lH”IיS/;ISXIaI"all7;”IFH;I3Shh;kIo/IlHalI"all7;ISXIlH;IX'yy;XX/'7I
man.man.man.man.
II. Intellectual ability.—0hbIholIoh7&IeH&XSya7IXlk;h‘lHIahbIH;a7lH!I"'lIShl;77;yl'a7I0hbIholIoh7&IeH&XSya7IXlk;h‘lHIahbIH;a7lH!I"'lIShl;77;yl'a7I0hbIholIoh7&IeH&XSya7IXlk;h‘lHIahbIH;a7lH!I"'lIShl;77;yl'a7I0hbIholIoh7&IeH&XSya7IXlk;h‘lHIahbIH;a7lH!I"'lIShl;77;yl'a7I
126

a"S7Sl&Iloo!ISXIahI;XX;hlSa7IloIX'yy;XXIShIlHSXI7S/;”IτIXoP;lSP;XI7oorI3SlHIbSXPa&IohIa"S7Sl&Iloo!ISXIahI;XX;hlSa7IloIX'yy;XXIShIlHSXI7S/;”IτIXoP;lSP;XI7oorI3SlHIbSXPa&IohIa"S7Sl&Iloo!ISXIahI;XX;hlSa7IloIX'yy;XXIShIlHSXI7S/;”IτIXoP;lSP;XI7oorI3SlHIbSXPa&IohIa"S7Sl&Iloo!ISXIahI;XX;hlSa7IloIX'yy;XXIShIlHSXI7S/;”IτIXoP;lSP;XI7oorI3SlHIbSXPa&IohI
lHoX;I3HoIHa—;IloI;h‘a‘;IShIlH;Iyoh/7SylIo/I7S/;!I3HoX;Ia"S7SlS;XIak;IalIa77I";7o3IlH;IlHoX;I3HoIHa—;IloI;h‘a‘;IShIlH;Iyoh/7SylIo/I7S/;!I3HoX;Ia"S7SlS;XIak;IalIa77I";7o3IlH;IlHoX;I3HoIHa—;IloI;h‘a‘;IShIlH;Iyoh/7SylIo/I7S/;!I3HoX;Ia"S7SlS;XIak;IalIa77I";7o3IlH;IlHoX;I3HoIHa—;IloI;h‘a‘;IShIlH;Iyoh/7SylIo/I7S/;!I3HoX;Ia"S7SlS;XIak;IalIa77I";7o3IlH;I
average.average.average.average.
III. Unscrupulous in the use of means.—τ/IhoIPahIyahIHoe;IloIX'yy;;bI3SlHo'lIτ/IhoIPahIyahIHoe;IloIX'yy;;bI3SlHo'lIτ/IhoIPahIyahIHoe;IloIX'yy;;bI3SlHo'lIτ/IhoIPahIyahIHoe;IloIX'yy;;bI3SlHo'lI
H;a7lHIahbIXlk;h‘lH!IahbI3SlHo'lI7al;hlIahbIShl;77;yl'a7Ieo3;k!IXoIτIaPIa/kaSbIhoIH;a7lHIahbIXlk;h‘lH!IahbI3SlHo'lI7al;hlIahbIShl;77;yl'a7Ieo3;k!IXoIτIaPIa/kaSbIhoIH;a7lHIahbIXlk;h‘lH!IahbI3SlHo'lI7al;hlIahbIShl;77;yl'a7Ieo3;k!IXoIτIaPIa/kaSbIhoIH;a7lHIahbIXlk;h‘lH!IahbI3SlHo'lI7al;hlIahbIShl;77;yl'a7Ieo3;k!IXoIτIaPIa/kaSbIhoI
PahIyahIHoe;I/okIlHalIXoklIo/IekoXe;kSl&I3HSyHIkahrXIHS‘H;XlIaPoh‘IP;hI3HoISXIholIPahIyahIHoe;I/okIlHalIXoklIo/IekoXe;kSl&I3HSyHIkahrXIHS‘H;XlIaPoh‘IP;hI3HoISXIholIPahIyahIHoe;I/okIlHalIXoklIo/IekoXe;kSl&I3HSyHIkahrXIHS‘H;XlIaPoh‘IP;hI3HoISXIholIPahIyahIHoe;I/okIlHalIXoklIo/IekoXe;kSl&I3HSyHIkahrXIHS‘H;XlIaPoh‘IP;hI3HoISXIholI
XoP;3HalI'hXyk'e'7o'XIShIHSXI'X;Io/IP;ahX”IτlISXIP;7ahyHo7&IloIH;akIP;hIo/Ik;a7IXoP;3HalI'hXyk'e'7o'XIShIHSXI'X;Io/IP;ahX”IτlISXIP;7ahyHo7&IloIH;akIP;hIo/Ik;a7IXoP;3HalI'hXyk'e'7o'XIShIHSXI'X;Io/IP;ahX”IτlISXIP;7ahyHo7&IloIH;akIP;hIo/Ik;a7IXoP;3HalI'hXyk'e'7o'XIShIHSXI'X;Io/IP;ahX”IτlISXIP;7ahyHo7&IloIH;akIP;hIo/Ik;a7I
Hoho'kIahbIekShySe7;I7aP;hlIlH;IP;lHobXIlH;&Ik;XoklIloIShIlH;IekaylSy;Io/IlH;SkIHoho'kIahbIekShySe7;I7aP;hlIlH;IP;lHobXIlH;&Ik;XoklIloIShIlH;IekaylSy;Io/IlH;SkIHoho'kIahbIekShySe7;I7aP;hlIlH;IP;lHobXIlH;&Ik;XoklIloIShIlH;IekaylSy;Io/IlH;SkIHoho'kIahbIekShySe7;I7aP;hlIlH;IP;lHobXIlH;&Ik;XoklIloIShIlH;IekaylSy;Io/IlH;SkI
calling.calling.calling.calling.
Thank God it is not always so, and it need not, and it ought not to be so. Jesus
explains how it all comes about. God’XIXlahbakbISXIolH;kIlHahIP;hXIXlahbakbISXIolH;kIlHahIP;hXIXlahbakbISXIolH;kIlHahIP;hXIXlahbakbISXIolH;kIlHahIP;h’X”Iצo;XI…obIX”Iצo;XI…obIX”Iצo;XI…obIX”Iצo;XI…obI
yak;I/okIa77IlHSXIXHo3IahbIeakab;!IlH;IX'yy;XXIlHalI3;I;Xl;;PIo/IX'yHIeakaPo'hlIyak;I/okIa77IlHSXIXHo3IahbIeakab;!IlH;IX'yy;XXIlHalI3;I;Xl;;PIo/IX'yHIeakaPo'hlIyak;I/okIa77IlHSXIXHo3IahbIeakab;!IlH;IX'yy;XXIlHalI3;I;Xl;;PIo/IX'yHIeakaPo'hlIyak;I/okIa77IlHSXIXHo3IahbIeakab;!IlH;IX'yy;XXIlHalI3;I;Xl;;PIo/IX'yHIeakaPo'hlI
importance.importance.importance.importance.‘…obIrho3;lHIlH;IH;aklX!…obIrho3;lHIlH;IH;aklX!…obIrho3;lHIlH;IH;aklX!…obIrho3;lHIlH;IH;aklX!’Xa&XIץ;X'X”Iτ/I3;IyohXSb;kISl!IlHalISXIahbIP'XlIXa&XIץ;X'X”Iτ/I3;IyohXSb;kISl!IlHalISXIahbIP'XlIXa&XIץ;X'X”Iτ/I3;IyohXSb;kISl!IlHalISXIahbIP'XlIXa&XIץ;X'X”Iτ/I3;IyohXSb;kISl!IlHalISXIahbIP'XlI
";IaIl;kkS"7;IX;hl;hy;IloIPah&IaIekoXe;ko'XIPahI3HoIXlahbXI;PSh;hl7&IQ'XlS/S;bI";IaIl;kkS"7;IX;hl;hy;IloIPah&IaIekoXe;ko'XIPahI3HoIXlahbXI;PSh;hl7&IQ'XlS/S;bI";IaIl;kkS"7;IX;hl;hy;IloIPah&IaIekoXe;ko'XIPahI3HoIXlahbXI;PSh;hl7&IQ'XlS/S;bI";IaIl;kkS"7;IX;hl;hy;IloIPah&IaIekoXe;ko'XIPahI3HoIXlahbXI;PSh;hl7&IQ'XlS/S;bI
";/ok;IP;hα";/ok;IP;hα";/ok;IP;hα";/ok;IP;hα‘…obIrho3;lHIlH;IH;aklX”…obIrho3;lHIlH;IH;aklX”…obIrho3;lHIlH;IH;aklX”…obIrho3;lHIlH;IH;aklX”’FHalIP'XlI";IlH;Ioh;IyoP/oklIo/IPah&IaIFHalIP'XlI";IlH;Ioh;IyoP/oklIo/IPah&IaIFHalIP'XlI";IlH;Ioh;IyoP/oklIo/IPah&IaIFHalIP'XlI";IlH;Ioh;IyoP/oklIo/IPah&IaI
eook!IH'P"7;IבHkSXlSahIPahIahbI3oPahI3HoX;I7S/;IHaXIX;;P;bIloI";IaI/aS7'k;”eook!IH'P"7;IבHkSXlSahIPahIahbI3oPahI3HoX;I7S/;IHaXIX;;P;bIloI";IaI/aS7'k;”eook!IH'P"7;IבHkSXlSahIPahIahbI3oPahI3HoX;I7S/;IHaXIX;;P;bIloI";IaI/aS7'k;”eook!IH'P"7;IבHkSXlSahIPahIahbI3oPahI3HoX;I7S/;IHaXIX;;P;bIloI";IaI/aS7'k;”
Rev. Canon Jessopp.
ELLICOTT, "(14) And the Pharisees also, who were covetous.—FH;I3okbXIak;IFH;I3okbXIak;IFH;I3okbXIak;IFH;I3okbXIak;I
SPeoklahlIaXIXHo3Sh‘IlHalIlH;&IHabI";;hI7SXl;hSh‘Ib'kSh‘IlH;Iek;—So'XIeaka"7;!IahbISPeoklahlIaXIXHo3Sh‘IlHalIlH;&IHabI";;hI7SXl;hSh‘Ib'kSh‘IlH;Iek;—So'XIeaka"7;!IahbISPeoklahlIaXIXHo3Sh‘IlHalIlH;&IHabI";;hI7SXl;hSh‘Ib'kSh‘IlH;Iek;—So'XIeaka"7;!IahbISPeoklahlIaXIXHo3Sh‘IlHalIlH;&IHabI";;hI7SXl;hSh‘Ib'kSh‘IlH;Iek;—So'XIeaka"7;!IahbI
lHalIlH;I3okbX!IlHo'‘HIabbk;XX;bIloIlH;IbSXySe7;X!IHabI";;hIP;ahlIa7XoI/okIlH;P”IlHalIlH;I3okbX!IlHo'‘HIabbk;XX;bIloIlH;IbSXySe7;X!IHabI";;hIP;ahlIa7XoI/okIlH;P”IlHalIlH;I3okbX!IlHo'‘HIabbk;XX;bIloIlH;IbSXySe7;X!IHabI";;hIP;ahlIa7XoI/okIlH;P”IlHalIlH;I3okbX!IlHo'‘HIabbk;XX;bIloIlH;IbSXySe7;X!IHabI";;hIP;ahlIa7XoI/okIlH;P”I
ο’;;Iςol;IohIי'r;Iο’;;Iςol;IohIי'r;Iο’;;Iςol;IohIי'r;Iο’;;Iςol;IohIי'r;Iס?4ס16:116:1ס?4ס”υIFH;I3okbI/ok”υIFH;I3okbI/ok”υIFH;I3okbI/ok”υIFH;I3okbI/ok“covetouscovetouscovetouscovetous”SXI7Sl;ka77&I7o—;kXIo/IPoh;&!IaXISXI7Sl;ka77&I7o—;kXIo/IPoh;&!IaXISXI7Sl;ka77&I7o—;kXIo/IPoh;&!IaXISXI7Sl;ka77&I7o—;kXIo/IPoh;&!IaXI
bSXlShylI/koPIPok;I‘;h;ka7Iy'eSbSl&!IahbIaXI";Sh‘I'X;bI"&I’l”IZa'7IShIbSXlShylI/koPIPok;I‘;h;ka7Iy'eSbSl&!IahbIaXI";Sh‘I'X;bI"&I’l”IZa'7IShIbSXlShylI/koPIPok;I‘;h;ka7Iy'eSbSl&!IahbIaXI";Sh‘I'X;bI"&I’l”IZa'7IShIbSXlShylI/koPIPok;I‘;h;ka7Iy'eSbSl&!IahbIaXI";Sh‘I'X;bI"&I’l”IZa'7IShI5I5I5I5IFSPolH&IFSPolH&IFSPolH&IFSPolH&I=453:23:2=45!I!I!I!I
ahbIho3H;k;I;7X;IShIlH;Iς;3IF;XlaP;hl!I/'khSXH;XIaholH;kIShXlahy;Io/IyoPP'hSl&IahbIho3H;k;I;7X;IShIlH;Iς;3IF;XlaP;hl!I/'khSXH;XIaholH;kIShXlahy;Io/IyoPP'hSl&IahbIho3H;k;I;7X;IShIlH;Iς;3IF;XlaP;hl!I/'khSXH;XIaholH;kIShXlahy;Io/IyoPP'hSl&IahbIho3H;k;I;7X;IShIlH;Iς;3IF;XlaP;hl!I/'khSXH;XIaholH;kIShXlahy;Io/IyoPP'hSl&I
o/I7ah‘'a‘;I";l3;;hIHSPIahbIlH;Iת—ah‘;7SXl”o/I7ah‘'a‘;I";l3;;hIHSPIahbIlH;Iת—ah‘;7SXl”o/I7ah‘'a‘;I";l3;;hIHSPIahbIlH;Iת—ah‘;7SXl”o/I7ah‘'a‘;I";l3;;hIHSPIahbIlH;Iת—ah‘;7SXl”
Derided him.—FH;I—;k"ISPe7S;XI—SXS"7;IkalH;kIlHahIa'bS"7;IXS‘hXIo/IXyokhFH;I—;k"ISPe7S;XI—SXS"7;IkalH;kIlHahIa'bS"7;IXS‘hXIo/IXyokhFH;I—;k"ISPe7S;XI—SXS"7;IkalH;kIlHahIa'bS"7;IXS‘hXIo/IXyokhFH;I—;k"ISPe7S;XI—SXS"7;IkalH;kIlHahIa'bS"7;IXS‘hXIo/IXyokh—lH;IlH;IlH;IlH;I
bSXl;hb;bIhoXlkS7!IahbIlH;IXh;;kSh‘I7Se!IlH;IhaXoIX'Xe;hb;k;Iab'hyoIo/IlH;IβoPahIbSXl;hb;bIhoXlkS7!IahbIlH;IXh;;kSh‘I7Se!IlH;IhaXoIX'Xe;hb;k;Iab'hyoIo/IlH;IβoPahIbSXl;hb;bIhoXlkS7!IahbIlH;IXh;;kSh‘I7Se!IlH;IhaXoIX'Xe;hb;k;Iab'hyoIo/IlH;IβoPahIbSXl;hb;bIhoXlkS7!IahbIlH;IXh;;kSh‘I7Se!IlH;IhaXoIX'Xe;hb;k;Iab'hyoIo/IlH;IβoPahI
XalSkSXl”IτlISX!IS”;”!IaI3okbIlHalI/okyS"7&I;פek;XX;XIlH;IeH&XSo‘hoP&Io/Iyohl;PelIοX;;IXalSkSXl”IτlISX!IS”;”!IaI3okbIlHalI/okyS"7&I;פek;XX;XIlH;IeH&XSo‘hoP&Io/Iyohl;PelIοX;;IXalSkSXl”IτlISX!IS”;”!IaI3okbIlHalI/okyS"7&I;פek;XX;XIlH;IeH&XSo‘hoP&Io/Iyohl;PelIοX;;IXalSkSXl”IτlISX!IS”;”!IaI3okbIlHalI/okyS"7&I;פek;XX;XIlH;IeH&XSo‘hoP&Io/Iyohl;PelIοX;;I
…a7alSahXI…a7alSahXI…a7alSahXI…a7alSahXI?4z6:76:7?4zυ”Iן;k;Ia‘aShI3;IHa—;IaI3okbIyoPPohIloIlH;Il3oI3kSl;kXIQ'XlIhaP;b”Iυ”Iן;k;Ia‘aShI3;IHa—;IaI3okbIyoPPohIloIlH;Il3oI3kSl;kXIQ'XlIhaP;b”Iυ”Iן;k;Ia‘aShI3;IHa—;IaI3okbIyoPPohIloIlH;Il3oI3kSl;kXIQ'XlIhaP;b”Iυ”Iן;k;Ia‘aShI3;IHa—;IaI3okbIyoPPohIloIlH;Il3oI3kSl;kXIQ'XlIhaP;b”I
FH;IPolS—;Io/IlH;Ib;kSXSohI7S;XIohIlH;IX'k/ay;”IFHalIlH;&!IlH;Il;ayH;kXIo/IτXka;7!IFH;IPolS—;Io/IlH;Ib;kSXSohI7S;XIohIlH;IX'k/ay;”IFHalIlH;&!IlH;Il;ayH;kXIo/IτXka;7!IFH;IPolS—;Io/IlH;Ib;kSXSohI7S;XIohIlH;IX'k/ay;”IFHalIlH;&!IlH;Il;ayH;kXIo/IτXka;7!IFH;IPolS—;Io/IlH;Ib;kSXSohI7S;XIohIlH;IX'k/ay;”IFHalIlH;&!IlH;Il;ayH;kXIo/IτXka;7!I
XHo'7bI";Ilo7bIlHalIlH;&I3;k;I7Sr;IlH;I|hQ'XlI’l;3akb!IlHalIlH;&I3;k;I3aXlSh‘IlH;SkIXHo'7bI";Ilo7bIlHalIlH;&I3;k;I7Sr;IlH;I|hQ'XlI’l;3akb!IlHalIlH;&I3;k;I3aXlSh‘IlH;SkIXHo'7bI";Ilo7bIlHalIlH;&I3;k;I7Sr;IlH;I|hQ'XlI’l;3akb!IlHalIlH;&I3;k;I3aXlSh‘IlH;SkIXHo'7bI";Ilo7bIlHalIlH;&I3;k;I7Sr;IlH;I|hQ'XlI’l;3akb!IlHalIlH;&I3;k;I3aXlSh‘IlH;SkI
127

LordLordLordLord’?n"ggu?QnIGfInIGBUnvV?InvfSBnYOaByu?n5aIGnIGBnVyOa"GIBgV?nvfvvgyngYnhVaIBn?n"ggu?QnIGfInIGBUnvV?InvfSBnYOaByu?n5aIGnIGBnVyOa"GIBgV?nvfvvgyngYnhVaIBn?n"ggu?QnIGfInIGBUnvV?InvfSBnYOaByu?n5aIGnIGBnVyOa"GIBgV?nvfvvgyngYnhVaIBn?n"ggu?QnIGfInIGBUnvV?InvfSBnYOaByu?n5aIGnIGBnVyOa"GIBgV?nvfvvgyngYnhVaIBn
fygIGBOnSayunIGfynIGg?Bn5GgvnIGBUn5BOBn5gyInIgn’gVOtfygIGBOnSayunIGfynIGg?Bn5GgvnIGBUn5BOBn5gyInIgn’gVOtfygIGBOnSayunIGfynIGg?Bn5GgvnIGBUn5BOBn5gyInIgn’gVOtfygIGBOnSayunIGfynIGg?Bn5GgvnIGBUn5BOBn5gyInIgn’gVOt—IGa?n5f?nvgOBnIGfynIGBUnIGa?n5f?nvgOBnIGfynIGBUnIGa?n5f?nvgOBnIGfynIGBUnIGa?n5f?nvgOBnIGfynIGBUn
’gV0un?IfyuEn!GBUnGfFBnYB0InIGBnYgO’BngYnIGBnOB9VSBQnfyunIGBOBYgOBnIGBUn?IaY0BnaIn5aIGn’gV0un?IfyuEn!GBUnGfFBnYB0InIGBnYgO’BngYnIGBnOB9VSBQnfyunIGBOBYgOBnIGBUn?IaY0BnaIn5aIGn’gV0un?IfyuEn!GBUnGfFBnYB0InIGBnYgO’BngYnIGBnOB9VSBQnfyunIGBOBYgOBnIGBUn?IaY0BnaIn5aIGn’gV0un?IfyuEn!GBUnGfFBnYB0InIGBnYgO’BngYnIGBnOB9VSBQnfyunIGBOBYgOBnIGBUn?IaY0BnaIn5aIGn
mockerymockerymockerymockery—
“A little grain of conscience made them sour.”
BI 14-18, "
The Pharisees also, who were covetous
Lovers of money
Those “lovers of money” heard what things?
As rulers of the people they heard the parable of the “unjust steward,” and their own
doom as men entrusted with the priceless riches of God’s teaching pronounced:
“How is it that I hear this of thee?” They heard, “He that is faithful in that which is
least”—money—“is faithful also in much.”
I. “LOVERS OF MONEY” DERIDE A STRICT SCRUPULOSITY. “Be faithful in the
least.” Many of the customs of trades and professions are out of harmony with the
gospel teaching on strict conscientiousness.
II. “LOVERS OF MONEY” DERIDE THE TEACHING OF THE GOSPEL ON
SELFDENIAL. Self-denial and a race for wealth are incompatible things: “Ye cannot
serve God and mammon.”
III. “LOVERS OF MONEY” DERIDE THOSE WHO CALL THE PURSUIT OF
RICHES THE WORSHIP OF “MAMMON.”
IV. “LOVERS OF MONEY” NEED ROUSING BY A STERNER TEACHIN G. Was not
the Saviour impelled to the utterance of the parable of “Dives and Lazarus”—look at
it—by the looks of contempt implied in the word
}x o7eJ~zhy w, the distended nostril
and curled lip of these Pharisees? Does this help to explain our Lord’s unusual
severity: “In hell he lift up his eyes, being in torment” “Nothing will shake “the lover
of money” but stern teaching, and not always that. (Clerical World.)
Ye are they which justify yourselves before men
Men often highly esteem what God abhors
Show how and why it is that men highly esteem that which God abhors.
1.They have a different rule of judgment. God judges by one rule; they by
another. God’s rule requires universal benevolence; their rule is satisfied with any
amount of selfishness, so it be sufficiently refined to meet the times. The world
adopts an entirely different rule, allowing men to set up their own happiness as
their end. But God’s rule is, “Seek not thine own.” God regards nothing as virtue
except devotion to the right ends. The right end is not one’s own, but the general
good. Hence God’s rule requires virtue, while man’s rule at best only restrains
vice. Men very inconsiderately judge themselves and others, not by God’s rule,
but by man’s. Here I must notice some of the evidences of this, and furnish some
illustrations. Thus, for example, a mere negative morality is highly esteemed by
some men. Again, a religion which is merely negative is often highly esteemed. So
also of a religion which at best consists of forms and prayers, and does not add to
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these the energies of benevolent effort. Again, the business aims and practices of
business men are almost universally an abomination in the sight of God.
Professed Christians judge themselves falsely, because they judge by a false
standard. One of the most common and fatal mistakes is to employ a merely
negative standard. The good Christian in the world’s esteem is never abrupt,
never aggressive, yet he is greatly admired. He has a selfish devotion to pleasing
man, than which nothing is more admired. Now, this may be highly esteemed
among men; but does not God abhor it? (C. G. Finney, D. D.)
God knoweth your hearts.
The heart-searcher:—
I. This truth is eminently calculated to deepen our sense of the unapproachable
greatness of the God with whom we have to do.
II. This truth illustrates, not the greatness only, but also the forbearance and mercy
of God.
III. This truth should teach you, my brethren, the folly, not to dwell on the guilt, of
formality and hypocrisy.
IV. This truth is adapted to console and encourage the often misjudged and afflicted
people of God.
V. This truth assures us beforehand of the equity of the Divine awards at the
judgment-day. (C. M. Merry.)
God’s knowledge of the heart
At the present day many persons have photographs of their faces taken, which they
present to their friends. But if it were possible to have an album of photographs
taken of our sinful souls, revealing and blazoning forth all the evil deeds they had
each done, all the evil words they had ever spoken, and all the evil thoughts they had
ever thought, how hideous and horrible would such pictures be! Would any man dare
to give his true soul-photograph to any brother man? I think not; and far less to his
friends. Yet the things and thoughts we would thus conceal from others, and even
from ourselves, are all known to God. He has full and faithful photographs of all; for
He is perfectly cognizant of every single one of our evil deeds, and words, and
imaginations. Nay, possibly we unwittingly carry about with us complete
photographs of our own souls. May not the unsaved soul carry this record with it at
death? May not unsaved sinners be thus both their own self-accusers and witnesses
before the judgment-seat of Christ? Nor can anything except His blood, “which
cleanseth from all sin,” blot and wash out the record of our iniquities, and prepare
the soul, by the grace of God, to receive the image of His Son. (Sir James Simpson.)
Every man presseth into it
Violence victorious
I. THE STATE OF THE CHURCH IN THE NEW TESTAMENT.
1.A kingdom.
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2.The kingdom of heaven.
II. THE DISPOSITION OF THOSE WHO SEEK THIS KINGDOM. Vio lent.
1.Between us and the blessed state we aim at there is much opposition; and
therefore there must be violence.
(1)The means of grace and salvation are opposed from within us.
(2)There is also opposition from the world.
(a) Snares and delights, to quench our pleasure in the good things of the
Spirit.
(b) Fears, terrors, and scandals, to scare us from doing what we ought.
2.God will have this violence and striving, to test the truth of our profession.
3.God will have us get these things with violence, that we may value them more
when we have them.
4.The excellence of the thing requires violence.
5.The necessity requires it. The kingdom of heaven is a place of refuge as well as
a kingdom to enrich us.
III. THE SUCCESS OF THIS EAGERNESS. The violent take the kingdom by force.
Why?
1.Because it is promised to the violent (Mat_7:7; Rev_3:19-21).
2.The spirit whereby a man is earnest is a victorious spirit. The Spirit of God
possesses them; and with His help they cannot fail.
3.Only the violent take it, because God offers it on this condition alone.
4.Only the violent can prize it when they have it. (R. Sibbes, D. D.)
Taken by force
Let us look in a large way at this important truth. Everything great on earth has to be
achieved by long, earnest, persistent toil. If you seek to become master of any art, any
literature, any science, any accomplishment, you do not sit down and say, “God is the
giver of all good, and I shall not be so arrogant as to strive for that which He alone
can bestow.” You know very well it can only be had by meeting every obstacle and
conquering it. The very value of the thing is estimated often by the straining
endeavour, the unconquerable zeal, and the cease less labour which are requisite to
its attainment. We so often see only the results in certain lives, and not the long
processes which have been leading up to those results, that we are tempted
sometimes to forget this. A poet writes some verses that cause the whole nation’s soul
to burn and glow; an orator makes some speech that thrills his country to its very
heart’s core; a philosopher observes some phenomena which open up a whole field of
scientific truth. We are dazzled with the success; we are forgetful of the long, patient
hours of study and of thought which have gone before. Millions had seen apples fall
before Newton did, and it revealed nothing to them; millions had seen the kettle lid
blown off by steam before Watt did, and it suggested no thought to them; millions
had lost their dearest friend before Tennyson lost Hallam, and they wrote no “In
Memoriam”; millions had watched nations reeling with the shock of revolution
before Burke gazed on the shattered throne and the polluted altar of France, and no
burning words of eloquence fell from their lips or from their pen. To the souls trained
130

in patient thought the revelation of great truth comes—or rather, what are common
facts to others are revelations to them. Don’t call these things accidents. “The
accidental falling of an apple was the cause of the discovery of the laws of gravity,”
says a popular treatise. A fearful untruth. The cause of the discovery was the long
period of deep self-sacrificing thought which Newton had given to Nature. “What a
lucky man Newton was to have that apple fall before him!” said a young man once, in
my hearing. “Rather,” said a thoughtful man, standing by, “what a lucky apple to fall
before Newton!” There is a world of truth in that. So one might go through the whole
range of human experience and culture, and everywhere the kingdom that you want
to become master of has to be taken by force. The door is opened to the persistent
knocking. The bread is given to the unwearied demand. The treasure is found by the
one who has been seeking. Now we come to the highest life of all—to the culture of
that part of our nature which transcends all else. Is it not this great principle which
pervades all the physical and mental world; which we see in every tiny plant as it
struggles through the earth towards the light, in every mighty oak scarred with the
lightnings and storms of ages, in every torrent that fights its way towards the ocean;
which we see in every achievement of physical science, in every path she has
constructed across mountain or morass, in every railroad for which she has torn and
blasted a way through the granite of the earth; which we see in every great painting
that has glowed with beauty on the canvas, in every great work of the sculptor who
has made the cold marble breathe and live; which we see in every page of every great
book in which Science records her facts, or poet, or historian, or philosopher has
penned his researches and his thoughts—is not, I say, this great principle, which thus
meets us everywhere—in all noble results, and all great achievements, in every
department of human thought and life—to be found anywhere in the grander life of
the immortal soul? Surely itis, brethren, and we ignore the teaching of Christ and of
His apostles if we regard Christ’s religion as merely a means by which we are to be
saved from all trouble and responsibility about the future. There are people who tell
you that all you have to do is to “accept Christ,” “believe in Him,” and then He has
done all for you—you need have no more anxiety or trouble. All through those
Epistles, which are so full of the gospel of the grace of God, and where Christ and
Him crucified is the central fact of the Christian faith, the apostle, in words which
thrill with the living power of deep personal experience, speaks of the Christian life as
a ceaseless, protracted, fearful struggle. Be exhausts things sacred and profane to
find imagery to depict and to impress this truth. The Christian life is a race for which
no previous preparation is too careful; in which every nerve is to be strained, and on
which all our force is to be concentrated, that we may “ obtain the prize” (1Co_
9:24-27). (T. T. Shore, M. A.)
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131

CLARKE, "Ye - justify yourselves -Ye declare yourselves to be just. Ye
endeavor to make it appear to men that ye can still feel an insatiable thirst after the
present world, and yet secure the blessings of another; that ye can reconcile God and
mammon, - and serve two masters with equal zeal and affection; but God knoweth
your hearts, - and he knoweth that ye are alive to the world, and dead to God and
goodness. Therefore, howsoever ye may be esteemed among men, ye are an
abomination before him. See the note on Luk_7:29.
GILL, "And he said unto them,.... That is, Jesus said unto them, as the Syriac
and Persic versions express it: "ye are they which justify yourselves before men":
from the sins of injustice, unfaithfulness, covetousness, and all others; and would be
thought, and appear to be righteous; but it is only in the sight of men, who can only
see the outside of things, and judge thereby:
but God knoweth your hearts; and what is in them, the deceitfulness, hypocrisy,
covetousness, and cruelty of them, which are hid from the eyes of men:
for that which is highly esteemed among men; or what is high in the account
and esteem of men, as the outward appearance of these men for morality, religion,
and holiness; their zeal for the ceremonies of the law, and the traditions of the elders:
is abomination in the sight of God; who knew full well from what principles,
and with what views they acted, to gain popular applause, and amass riches to
themselves, without any concern for the glory of God, and the good of men: see Isa_
65:5.
HENRY, "(2.) He justly reproved them; not for deridinghim (he knew how to
despise the shame), but for deceivingthemselves with the shows and colours of piety,
when they were strangers to the power of it, Luk_16:15. Here is,
[1.] Their specious outside;nay, it was a splendid one. First,They justified
themselves before men;they denied whatever ill was laid to their charge, even by
Christ himself. They claimed to be looked upon as men of singular sanctity and
devotion, and justified themselves in that claim: “You are they thatdo that, so as
none ever did, that make it your business to court the opinion of men, and, right or
wrong, will justify yourselves before the world; you are notoriousfor this.” Secondly,
They were highly esteemed among men.Men did not only acquitthem from any
blame they were under, but applaudedthem, and had them in veneration, not only as
good men,but as the best of men.Their sentiments were esteemed as oracles, their
directions as laws, and their practices as inviolable prescriptions.
[2.] Their odious inside,which was under the eye of God: “He knows your heart,
and it is in his sight an abomination;for it is full of all manner of wickedness.” Note,
First,It is folly to justify ourselves before men,and to think this enough to bear us
out, and bring us off, in the judgment of the great day, that men know no illof us; for
God, who knows our hearts, knows that ill of us which no one else can know. This
ought to check our value for ourselves, and our confidence in ourselves, that God
knows our hearts,and how much deceit is there, for we have reason to abase and
distrust ourselves. Secondly,It is folly to judge of persons and things by the opinion
of men concerning them, and to go down with the stream of vulgar estimate; for that
which is highly esteemed among men,who judge according to outward appearance,
132

is perhaps an abomination in the sight of God,who sees things as they are, and
whose judgment, we are sure, is according to truth. On the contrary, there are those
whom men despise and condemn who yet are accepted and approved of God, 2Co_
10:18.
JAMISON, "justify yourselves— make a show of righteousness.
highly esteemed among men — generally carried away by plausible
appearances. (See 1Sa_16:7; and Luk_14:11).
CALVIN, "15.It is you that justify yourselves before men. We see that Christ
does not give way to their disdainful conduct, but constantly maintains the
authority of his doctrine in opposition to their mockery; and it is the duty of all
the ministers of the Gospel to pursue the same course, by meeting ungodly
despisers with the dreadful judgment of God. He declares that the hypocrisy,
with which they deceive the eyes of men, will be of no avail to them at the
judgment-seat of God. They were unwilling to have it thought that their mockery
was intended as a defense of their covetousness. But Christ affirms that this
venom breaks out from a concealed ulcer; just as if one were to tell the mitred
prelates of our own day, that their hostility to the Gospel arises from the severity
with which it attacks their hidden vices.
But God knoweth your hearts. He says that they reckon it enough if they appear
to be good in the eyes of men, and if they can boast of a pretended sanctity; but
that God, who knoweth the hearts, is well acquainted with the vices which they
conceal from the view of the world. And here we must attend to the distinction
between the judgments of God and the judgments of men; for men bestow
approbation on outward appearances, but at the judgment-seat of God nothing
is approved but an upright heart. There is added a striking observation:
What is highly esteemed by men is abomination in the sight of God. Not that God
rejects those virtues, the approbation of which He hath engraved on the hearts of
men; but that God detests whatever men are disposed, of their own accord, to
applaud. Hence it is evident in what light we ought to view all pretended acts of
worship which the world contrives according to its own fancy. How much soever
they may please their inventors, Christ pronounces that they are not only vain
and worthless, but are even detestable.
PETT, "Jesus recognises that their derision goes to the very heart of what is
wrong with them. They have built up a theology to which they can point to
demonstrate the ‘rightnessrightnessrightnessrightness’gYnIGBaOn9BGfFagVOQnvV’GngYn5Ga’Gna?nf’IVf00UnfyngYnIGBaOn9BGfFagVOQnvV’GngYn5Ga’Gna?nf’IVf00UnfyngYnIGBaOn9BGfFagVOQnvV’GngYn5Ga’Gna?nf’IVf00UnfyngYnIGBaOn9BGfFagVOQnvV’GngYn5Ga’Gna?nf’IVf00Unfyn
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133

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P;h!IahbIahIo—;kP;h!IahbIahIo—;kP;h!IahbIahIo—;kP;h!IahbIahIo—;kףccףk;abSh;XXIloIykSlSySX;Iah&oh;I3HoI/aS7XIloIa‘k;;I3SlHIahbI/SlIShloIk;abSh;XXIloIykSlSySX;Iah&oh;I3HoI/aS7XIloIa‘k;;I3SlHIahbI/SlIShloIk;abSh;XXIloIykSlSySX;Iah&oh;I3HoI/aS7XIloIa‘k;;I3SlHIahbI/SlIShloIk;abSh;XXIloIykSlSySX;Iah&oh;I3HoI/aS7XIloIa‘k;;I3SlHIahbI/SlIShloI
lH;SkISb;aX”IW;hIPa&I;Xl;;PIX'yHISb;aX!I"'lI…obIa"HokXIlH;P”IךokI3HS7;IlH;I/SkXlIlH;SkISb;aX”IW;hIPa&I;Xl;;PIX'yHISb;aX!I"'lI…obIa"HokXIlH;P”IךokI3HS7;IlH;I/SkXlIlH;SkISb;aX”IW;hIPa&I;Xl;;PIX'yHISb;aX!I"'lI…obIa"HokXIlH;P”IךokI3HS7;IlH;I/SkXlIlH;SkISb;aX”IW;hIPa&I;Xl;;PIX'yHISb;aX!I"'lI…obIa"HokXIlH;P”IךokI3HS7;IlH;I/SkXlI
Xlal;P;hl!IlHalIaIXalSX/&Sh‘I7S/;IyoP;XIa"o'lIlHko'‘HIr;;eSh‘IlH;Iיa3!ISX!IS/IXlal;P;hl!IlHalIaIXalSX/&Sh‘I7S/;IyoP;XIa"o'lIlHko'‘HIr;;eSh‘IlH;Iיa3!ISX!IS/IXlal;P;hl!IlHalIaIXalSX/&Sh‘I7S/;IyoP;XIa"o'lIlHko'‘HIr;;eSh‘IlH;Iיa3!ISX!IS/IXlal;P;hl!IlHalIaIXalSX/&Sh‘I7S/;IyoP;XIa"o'lIlHko'‘HIr;;eSh‘IlH;Iיa3!ISX!IS/I
yokk;yl7&IXlal;b!IlH;ok;lSya77&IShIayyokbahy;I3SlHI’ykSel'k;Iοי;—SlSy'XIyokk;yl7&IXlal;b!IlH;ok;lSya77&IShIayyokbahy;I3SlHI’ykSel'k;Iοי;—SlSy'XIyokk;yl7&IXlal;b!IlH;ok;lSya77&IShIayyokbahy;I3SlHI’ykSel'k;Iοי;—SlSy'XIyokk;yl7&IXlal;b!IlH;ok;lSya77&IShIayyokbahy;I3SlHI’ykSel'k;Iοי;—SlSy'XIסט4נ18:518:5סט4נυ!Ihoh;Io/Iυ!Ihoh;Io/Iυ!Ihoh;Io/Iυ!Ihoh;Io/I
lH;PIyahIayHS;—;ISlI";ya'X;IlH;&IHa—;Ia7k;ab&IXShh;b!IahbIXShIyohXlahl7&”IFH'XIS/ISlIlH;PIyahIayHS;—;ISlI";ya'X;IlH;&IHa—;Ia7k;ab&IXShh;b!IahbIXShIyohXlahl7&”IFH'XIS/ISlIlH;PIyahIayHS;—;ISlI";ya'X;IlH;&IHa—;Ia7k;ab&IXShh;b!IahbIXShIyohXlahl7&”IFH'XIS/ISlIlH;PIyahIayHS;—;ISlI";ya'X;IlH;&IHa—;Ia7k;ab&IXShh;b!IahbIXShIyohXlahl7&”IFH'XIS/ISlI
SXIX;;hIaXIaI"ak‘aShSh‘Iyo'hl;kIlH;&Iak;IX;;rSh‘IloIayHS;—;IlH;ISPeoXXS"7;”SXIX;;hIaXIaI"ak‘aShSh‘Iyo'hl;kIlH;&Iak;IX;;rSh‘IloIayHS;—;IlH;ISPeoXXS"7;”SXIX;;hIaXIaI"ak‘aShSh‘Iyo'hl;kIlH;&Iak;IX;;rSh‘IloIayHS;—;IlH;ISPeoXXS"7;”SXIX;;hIaXIaI"ak‘aShSh‘Iyo'hl;kIlH;&Iak;IX;;rSh‘IloIayHS;—;IlH;ISPeoXXS"7;”
But what the Scripture was promising (Leviticus 18:5) was not some arduous
way into Heaven, it was that by living in accordance with His Law they would
enjoy a full life in fellowship with God. So God was not there speaking of
achieving eternal life through it. That could only be through God’XI‘S/lIοβoPahXIXI‘S/lIοβoPahXIXI‘S/lIοβoPahXIXI‘S/lIοβoPahXI
6:236:236:23?45=υ”IFHalIyo'7bIoh7&I";Io"laSh;bIlHko'‘HI…obυ”IFHalIyo'7bIoh7&I";Io"laSh;bIlHko'‘HI…obυ”IFHalIyo'7bIoh7&I";Io"laSh;bIlHko'‘HI…obυ”IFHalIyo'7bIoh7&I";Io"laSh;bIlHko'‘HI…ob’XIP;ky&Ia7oh;”IFH'XIShIboSh‘I3HalIXIP;ky&Ia7oh;”IFH'XIShIboSh‘I3HalIXIP;ky&Ia7oh;”IFH'XIShIboSh‘I3HalIXIP;ky&Ia7oh;”IFH'XIShIboSh‘I3HalI
lH;&I3;k;IboSh‘!IlH;&I3;k;IXlkS—Sh‘IloI/'7/S7IaI‘oa7IlHalIlH;&IHabI7aSbIo'lI/okIlH;&I3;k;IboSh‘!IlH;&I3;k;IXlkS—Sh‘IloI/'7/S7IaI‘oa7IlHalIlH;&IHabI7aSbIo'lI/okIlH;&I3;k;IboSh‘!IlH;&I3;k;IXlkS—Sh‘IloI/'7/S7IaI‘oa7IlHalIlH;&IHabI7aSbIo'lI/okIlH;&I3;k;IboSh‘!IlH;&I3;k;IXlkS—Sh‘IloI/'7/S7IaI‘oa7IlHalIlH;&IHabI7aSbIo'lI/okI
lH;PX;7—;X!IahbI3;k;IPSXXSh‘I3HalI3aXIPoXlISPeoklahl!IlH;I/aylIlHalIlH;Ih;3Ia‘;IlH;PX;7—;X!IahbI3;k;IPSXXSh‘I3HalI3aXIPoXlISPeoklahl!IlH;I/aylIlHalIlH;Ih;3Ia‘;IlH;PX;7—;X!IahbI3;k;IPSXXSh‘I3HalI3aXIPoXlISPeoklahl!IlH;I/aylIlHalIlH;Ih;3Ia‘;IlH;PX;7—;X!IahbI3;k;IPSXXSh‘I3HalI3aXIPoXlISPeoklahl!IlH;I/aylIlHalIlH;Ih;3Ia‘;I
3SlHISlXI…oobIς;3XI3aXIH;k;!IXoIlHalI;l;kha7I7S/;I3aXI";Sh‘Io//;k;bIlHko'‘HI/aSlHIShI3SlHISlXI…oobIς;3XI3aXIH;k;!IXoIlHalI;l;kha7I7S/;I3aXI";Sh‘Io//;k;bIlHko'‘HI/aSlHIShI3SlHISlXI…oobIς;3XI3aXIH;k;!IXoIlHalI;l;kha7I7S/;I3aXI";Sh‘Io//;k;bIlHko'‘HI/aSlHIShI3SlHISlXI…oobIς;3XI3aXIH;k;!IXoIlHalI;l;kha7I7S/;I3aXI";Sh‘Io//;k;bIlHko'‘HI/aSlHIShI
ןSP”Iך'klH;kPok;IlH;&IHabIa7XoI"&IlH;SkIP;lHobXIbSXlokl;bIlH;I3kSll;hIahbIןSP”Iך'klH;kPok;IlH;&IHabIa7XoI"&IlH;SkIP;lHobXIbSXlokl;bIlH;I3kSll;hIahbIןSP”Iך'klH;kPok;IlH;&IHabIa7XoI"&IlH;SkIP;lHobXIbSXlokl;bIlH;I3kSll;hIahbIןSP”Iך'klH;kPok;IlH;&IHabIa7XoI"&IlH;SkIP;lHobXIbSXlokl;bIlH;I3kSll;hIahbI
Sh/a77S"7;Iיa3Io/I…ob!I3HSyHIlH;&IHabIlkahX/okP;bIShloIXoP;lHSh‘I'hk;yo‘hSXa"7;”Sh/a77S"7;Iיa3Io/I…ob!I3HSyHIlH;&IHabIlkahX/okP;bIShloIXoP;lHSh‘I'hk;yo‘hSXa"7;”Sh/a77S"7;Iיa3Io/I…ob!I3HSyHIlH;&IHabIlkahX/okP;bIShloIXoP;lHSh‘I'hk;yo‘hSXa"7;”Sh/a77S"7;Iיa3Io/I…ob!I3HSyHIlH;&IHabIlkahX/okP;bIShloIXoP;lHSh‘I'hk;yo‘hSXa"7;”
134

‘That which is exalted among men is an abomination in the sight of God.’ם;Iם;Iם;Iם;I
Ha—;IX;;hIa"o—;IXoP;Io/IlH;IlHSh‘XIlHalIP;hI;פa7lISh!I"'lI3HSyHI…obIHal;X!I"'lIHa—;IX;;hIa"o—;IXoP;Io/IlH;IlHSh‘XIlHalIP;hI;פa7lISh!I"'lI3HSyHI…obIHal;X!I"'lIHa—;IX;;hIa"o—;IXoP;Io/IlH;IlHSh‘XIlHalIP;hI;פa7lISh!I"'lI3HSyHI…obIHal;X!I"'lIHa—;IX;;hIa"o—;IXoP;Io/IlH;IlHSh‘XIlHalIP;hI;פa7lISh!I"'lI3HSyHI…obIHal;X!I"'lI
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WoXlIP;hIa‘k;;I3SlHIlH;PIahbI;פa7lIShISl!I"'lIHo3IP'yHI…obIa"oPShal;XISlIyoP;XIWoXlIP;hIa‘k;;I3SlHIlH;PIahbI;פa7lIShISl!I"'lIHo3IP'yHI…obIa"oPShal;XISlIyoP;XIWoXlIP;hIa‘k;;I3SlHIlH;PIahbI;פa7lIShISl!I"'lIHo3IP'yHI…obIa"oPShal;XISlIyoP;XIWoXlIP;hIa‘k;;I3SlHIlH;PIahbI;פa7lIShISl!I"'lIHo3IP'yHI…obIa"oPShal;XISlIyoP;XI
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k;y;S—;bI&o'kI‘oobIlHSh‘XIk;y;S—;bI&o'kI‘oobIlHSh‘XIk;y;S—;bI&o'kI‘oobIlHSh‘XIk;y;S—;bI&o'kI‘oobIlHSh‘XIףףףccccccףףף"'lIho3I"'lIho3I"'lIho3I"'lIho3Iףףףccccccףףף &o'Iak;IShIah‘'SXH&o'Iak;IShIah‘'SXH&o'Iak;IShIah‘'SXH&o'Iak;IShIah‘'SXH’”Iן;k;IlH;hISXIaI3akhSh‘I”Iן;k;IlH;hISXIaI3akhSh‘I”Iן;k;IlH;hISXIaI3akhSh‘I”Iן;k;IlH;hISXIaI3akhSh‘I
o/IlH;Ibah‘;kIo/IkSyH;X”IFHoX;I3HoI"aXrIShI‘oobIlHSh‘XIho3Iak;IShIbah‘;kI/okIlH;Io/IlH;Ibah‘;kIo/IkSyH;X”IFHoX;I3HoI"aXrIShI‘oobIlHSh‘XIho3Iak;IShIbah‘;kI/okIlH;Io/IlH;Ibah‘;kIo/IkSyH;X”IFHoX;I3HoI"aXrIShI‘oobIlHSh‘XIho3Iak;IShIbah‘;kI/okIlH;Io/IlH;Ibah‘;kIo/IkSyH;X”IFHoX;I3HoI"aXrIShI‘oobIlHSh‘XIho3Iak;IShIbah‘;kI/okIlH;I
/'l'k;I'h7;XXIlH;&I;hX'k;IlHalIolH;kXIPok;Ih;;b&IyahI"aXrIShIlH;I‘oobIlHSh‘XIloo”I/'l'k;I'h7;XXIlH;&I;hX'k;IlHalIolH;kXIPok;Ih;;b&IyahI"aXrIShIlH;I‘oobIlHSh‘XIloo”I/'l'k;I'h7;XXIlH;&I;hX'k;IlHalIolH;kXIPok;Ih;;b&IyahI"aXrIShIlH;I‘oobIlHSh‘XIloo”I/'l'k;I'h7;XXIlH;&I;hX'k;IlHalIolH;kXIPok;Ih;;b&IyahI"aXrIShIlH;I‘oobIlHSh‘XIloo”I
ר'lIlH;IX;yohbI3S77I";IP;hlSoh;bIkalH;kI'h;פe;yl;b7&IShIי'r;Iר'lIlH;IX;yohbI3S77I";IP;hlSoh;bIkalH;kI'h;פe;yl;b7&IShIי'r;Iר'lIlH;IX;yohbI3S77I";IP;hlSoh;bIkalH;kI'h;פe;yl;b7&IShIי'r;Iר'lIlH;IX;yohbI3S77I";IP;hlSoh;bIkalH;kI'h;פe;yl;b7&IShIי'r;Iס?4סט16:1816:18ס?4סט!I/okI3;IP'XlI!I/okI3;IP'XlI!I/okI3;IP'XlI!I/okI3;IP'XlI
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aPoh‘IP;h!I"'lI3aXIa"oPShalSohIShIlH;IXS‘HlIo/I…ob”aPoh‘IP;h!I"'lI3aXIa"oPShalSohIShIlH;IXS‘HlIo/I…ob”aPoh‘IP;h!I"'lI3aXIa"oPShalSohIShIlH;IXS‘HlIo/I…ob”aPoh‘IP;h!I"'lI3aXIa"oPShalSohIShIlH;IXS‘HlIo/I…ob”
ELLICOTT, "(15) Ye are they which justify yourselves before men.—FH;IFH;IFH;IFH;I
yHakayl;kIb;XykS";bISXIeoklka&;bIa/l;k3akbXIPok;I/'77&IShIlH;Ieaka"7;Io/Iי'r;IyHakayl;kIb;XykS";bISXIeoklka&;bIa/l;k3akbXIPok;I/'77&IShIlH;Ieaka"7;Io/Iי'r;IyHakayl;kIb;XykS";bISXIeoklka&;bIa/l;k3akbXIPok;I/'77&IShIlH;Ieaka"7;Io/Iי'r;IyHakayl;kIb;XykS";bISXIeoklka&;bIa/l;k3akbXIPok;I/'77&IShIlH;Ieaka"7;Io/Iי'r;I
18:918:918:918:9cccc141414ס8”IFH;I3okbIlH;k;I'X;b!”IFH;I3okbIlH;k;I'X;b!”IFH;I3okbIlH;k;I'X;b!”IFH;I3okbIlH;k;I'X;b!“lHSXIPahI3;hlIbo3hIloIHSXIHo'X;IQ'XlS/S;bIkalH;kIlHSXIPahI3;hlIbo3hIloIHSXIHo'X;IQ'XlS/S;bIkalH;kIlHSXIPahI3;hlIbo3hIloIHSXIHo'X;IQ'XlS/S;bIkalH;kIlHSXIPahI3;hlIbo3hIloIHSXIHo'X;IQ'XlS/S;bIkalH;kI
lHahIlH;IolH;k!lHahIlH;IolH;k!lHahIlH;IolH;k!lHahIlH;IolH;k!”SXIo"—So'X7&IaIk;/;k;hy;IloI3HalISXIk;eokl;bIH;k;”IFH;&I/ok‘ol!IShISXIo"—So'X7&IaIk;/;k;hy;IloI3HalISXIk;eokl;bIH;k;”IFH;&I/ok‘ol!IShISXIo"—So'X7&IaIk;/;k;hy;IloI3HalISXIk;eokl;bIH;k;”IFH;&I/ok‘ol!IShISXIo"—So'X7&IaIk;/;k;hy;IloI3HalISXIk;eokl;bIH;k;”IFH;&I/ok‘ol!IShI
lH;SkIX;7/lH;SkIX;7/lH;SkIX;7/lH;SkIX;7/ףccףkS‘Hl;o'Xh;XXIahbIX;7/kS‘Hl;o'Xh;XXIahbIX;7/kS‘Hl;o'Xh;XXIahbIX;7/kS‘Hl;o'Xh;XXIahbIX;7/ףccף—ShbSyalSoh!IlHalIlH;&IXloobI";/ok;I…obIaXIlH;I—ShbSyalSoh!IlHalIlH;&IXloobI";/ok;I…obIaXIlH;I—ShbSyalSoh!IlHalIlH;&IXloobI";/ok;I…obIaXIlH;I—ShbSyalSoh!IlHalIlH;&IXloobI";/ok;I…obIaXIlH;I
’;akyH;kIo/Ia77IH;aklX”’;akyH;kIo/Ia77IH;aklX”’;akyH;kIo/Ia77IH;aklX”’;akyH;kIo/Ia77IH;aklX”
That which is highly esteemed among men . . .—יSl;ka77&!IlHalI3HSyHISXIHS‘H!IokIיSl;ka77&!IlHalI3HSyHISXIHS‘H!IokIיSl;ka77&!IlHalI3HSyHISXIHS‘H!IokIיSl;ka77&!IlHalI3HSyHISXIHS‘H!IokI
7S/l;bI'e!IaPoh‘IP;h”IFH;I3okbISXIalIohy;I3Sb;kIahbIPok;I—S—SbIlHahIlH;Iתh‘7SXH”7S/l;bI'e!IaPoh‘IP;h”IFH;I3okbISXIalIohy;I3Sb;kIahbIPok;I—S—SbIlHahIlH;Iתh‘7SXH”7S/l;bI'e!IaPoh‘IP;h”IFH;I3okbISXIalIohy;I3Sb;kIahbIPok;I—S—SbIlHahIlH;Iתh‘7SXH”7S/l;bI'e!IaPoh‘IP;h”IFH;I3okbISXIalIohy;I3Sb;kIahbIPok;I—S—SbIlHahIlH;Iתh‘7SXH”
Abomination . . .—FH;I3okbISXIlH;IXaP;IaXIShFH;I3okbISXIlH;IXaP;IaXIShFH;I3okbISXIlH;IXaP;IaXIShFH;I3okbISXIlH;IXaP;IaXISh“lH;Ia"oPShalSohIo/Ib;Xo7alSohlH;Ia"oPShalSohIo/Ib;Xo7alSohlH;Ia"oPShalSohIo/Ib;Xo7alSohlH;Ia"oPShalSohIo/Ib;Xo7alSoh”
οWallH;3IοWallH;3IοWallH;3IοWallH;3I584סנ24:1524:15584סנυ!IlHalI3HSyHIya'X;XIeH&XSya77&Iha'X;aIahbI7oalHSh‘”IFH;I3okbIX;;PXIυ!IlHalI3HSyHIya'X;XIeH&XSya77&Iha'X;aIahbI7oalHSh‘”IFH;I3okbIX;;PXIυ!IlHalI3HSyHIya'X;XIeH&XSya77&Iha'X;aIahbI7oalHSh‘”IFH;I3okbIX;;PXIυ!IlHalI3HSyHIya'X;XIeH&XSya77&Iha'X;aIahbI7oalHSh‘”IFH;I3okbIX;;PXI
yHoX;hIaXIlH;I;פek;XXSohIo/IaIbS—Sh;IXyokhIahbIShbS‘halSoh!I3HSyHIahX3;k;b!IShIeakl!IyHoX;hIaXIlH;I;פek;XXSohIo/IaIbS—Sh;IXyokhIahbIShbS‘halSoh!I3HSyHIahX3;k;b!IShIeakl!IyHoX;hIaXIlH;I;פek;XXSohIo/IaIbS—Sh;IXyokhIahbIShbS‘halSoh!I3HSyHIahX3;k;b!IShIeakl!IyHoX;hIaXIlH;I;פek;XXSohIo/IaIbS—Sh;IXyokhIahbIShbS‘halSoh!I3HSyHIahX3;k;b!IShIeakl!I
loIlH;SkloIlH;SkloIlH;SkloIlH;Sk“derision,derision,derision,derision,”ahbI3aXISlXIhal'ka7Ik;X'7l”IοבoPe”IlH;I"o7bI7ah‘'a‘;Io/IZXa7PXIahbI3aXISlXIhal'ka7Ik;X'7l”IοבoPe”IlH;I"o7bI7ah‘'a‘;Io/IZXa7PXIahbI3aXISlXIhal'ka7Ik;X'7l”IοבoPe”IlH;I"o7bI7ah‘'a‘;Io/IZXa7PXIahbI3aXISlXIhal'ka7Ik;X'7l”IοבoPe”IlH;I"o7bI7ah‘'a‘;Io/IZXa7PXI
135

2:42:42:4'MNQnnOgFBO9?nQnnOgFBO9?nQnnOgFBO9?nQnnOgFBO9?n^M'j1:261:26^M'jQnXBFB0fIagynQnXBFB0fIagynQnXBFB0fIagynQnXBFB0fIagynuM^j3:163:163:16.).).).)
—uuaIagyf0n!Bf’Gay"?—uuaIagyf0n!Bf’Gay"?—uuaIagyf0n!Bf’Gay"?—uuaIagyf0n!Bf’Gay"?
16 “The Law and the Prophets were proclaimed
until John. Since that time, the good news of the
kingdom of God is being preached, and
everyone is forcing their way into it.
BARNES, "See the notes at
Mat_11:12-14.
Every man -Many people, or multitudes. This is an expression that is very
common, as when we say everybody is engaged in a piece of business, meaning that it
occupies general attention.
CLARKE, "The law and the prophets were until John -The law and the
prophets continued to be the sole teachers till John came, who first began to
proclaim the glad tidings of the kingdom of God: and now, he who wishes to be made
a partaker of the blessings of that kingdom must rush speedily into it; as there will be
but a short time before an utter destruction shall fall upon this ungodly race. They
who wish to be saved must imitate those who take a city by storm - rush into it,
without delay, as the Romans are about to do into Jerusalem. See also on
Mat_11:12
(note).
GILL, "The law and the prophets were until John,.... Till the time that John
the Baptist began his ministry; for till then, the law and the prophets, with the
Hagiographa, or holy writings, for into these three parts the Jews divided the books
of the Old Testament, were the only writings they had; and which contained the
whole of the revelation granted to them; and which they wrested, and put false
glosses on; and therefore it was no wonder that they derided Christ, and despised his
ministry: and whereas spiritual things were promised in these writings, under the
notion of temporal ones; which they not understanding, might imagine the doctrine
of Christ, concerning the contempt of worldly riches, was contrary to: and since they
valued themselves on having the law and the prophets, Christ observes, that
since that time, the kingdom of God is preached; the Gospel, and the
mysteries of relating to the kingdom of the Messiah, his person, office, and grace;
and to the kingdom of grace, which lies not in outward, but in inward and spiritual
things; and to the kingdom of heaven, or glory hereafter; and which is a superior
dispensation to that of the law and the prophets, and sets things in a clearer, plainer,
and better light:
and every man presseth into it; the Gospel dispensation, the kingdom of the
Messiah; "that he may enter into it", as the Syriac and Persic versions add; which the
136

Scribes and Pharisees did all they could to hinder; see Mat_23:13large multitudes
crowded the ministry of John, of Christ, and of his apostles; the people flocked in
great numbers to hear the word, and seemed disposed to embrace the doctrines of
the Gospel, and the ordinances of it; they pressed on one another to hear it, and
through many difficulties, discouragements, and obstacles, the Pharisees threw in
their way; there was scarce a man but seemed very desirous of attending upon the
preaching of it, and pressed hard for it; and with much force and violence, with great
eagerness and endeavour broke his way to it; though a different sense is given by
others reading the words, and "every one suffers violence to himself for it", as the
Arabic version; or "is oppressed for it", as the Ethiopic; that is, suffers reproach,
contradiction, and persecution, for the sake of hearing it.
HENRY, "(3.) He turned from them to the publicans and sinners, as more likely
to be wrought upon by his gospel than those covetous conceited Pharisees (
Luk_
16:16): “The law and the prophets wereindeed until John;the Old Testament
dispensation, which was confinedto you Jews, continued till John Baptist appeared,
and you seemed to have the monopoly of righteousness and salvation; and you are
puffed up with this, and this gains you esteem among men, that you are students in
the law and the prophets; but since John Baptist appeared the kingdom of God is
preached,a New Testament dispensation, which does not value men at all for their
being doctors of the law, but every man pressesinto the gospel kingdom, Gentiles as
well as Jews, and no man thinks himself bound in good manners to let his betters go
before him into it, or to stay till the rulersand the Pharisees have led him that way. It
is not so much a political national constitution as the Jewish economy was, when
salvation was of the Jews;but it is made a particular personal concern, and
therefore every manthat is convinced he has a soul to save, and an eternity to
provide for, thrusts to get in, lest he should come short by trifling and
complimenting.” Some give this sense of it; they derided Christ or speaking in
contempt of riches, for, thought they, were there not many promises of riches and
other temporal good things in the law and the prophets?And were not many of the
best of God's servants very rich, as Abraham and David? “It is true,” saith Christ, “so
it was, but now that the kingdom of God is begun to be preached things take a new
turn; now blessed are the poor, and the mourners, and the persecuted.” The
Pharisees, to requite the people for their high opinion of them, allowed them in a
cheap, easy, formal religion. “But,” saith Christ, “now that the gospel is preachedthe
eyes of the people are opened, and as they cannot now have a veneration for the
Pharisees, as they have had, so they cannot content themselves with such an
indifferency in religion as they have been trained up in, but they presswith a holy
violence into the kingdom of God.” Note, Those that would go to heaven must take
pains, must strive against the stream, must press against the crowd that are going the
contrary way.
JAMISON, "The law, etc.— (See
Mat_11:13).
and every man presseth, etc.— Publicans and sinners, all indiscriminately, are
eagerly pressing into it; and ye, interested adherents of the mere forms of an
economy which is passing away, “discerning not the signs of this time,” will allow the
tide to go past you and be found a stranded monument of blindness and obstinacy.
CALVIN, "Luke 16:16.The Law and the Prophets were till John Our Lord had
said that the earnestness of the people was a prelude to those things which the
Prophets had foretold as to the future renovation of the Church. He now
137

compares the ministry of John to the Law and the Prophets “τlISXIholI3ohb;k/'7!τlISXIholI3ohb;k/'7!τlISXIholI3ohb;k/'7!τlISXIholI3ohb;k/'7!”
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holIaXI/okP;k7&!IX;;hIalIaIbSXlahy;I'hb;kIbakrIXHabo3X!I"'lIaee;akXIoe;h7&IahbIalIholIaXI/okP;k7&!IX;;hIalIaIbSXlahy;I'hb;kIbakrIXHabo3X!I"'lIaee;akXIoe;h7&IahbIalIholIaXI/okP;k7&!IX;;hIalIaIbSXlahy;I'hb;kIbakrIXHabo3X!I"'lIaee;akXIoe;h7&IahbIalIholIaXI/okP;k7&!IX;;hIalIaIbSXlahy;I'hb;kIbakrIXHabo3X!I"'lIaee;akXIoe;h7&IahbIalI
HahbI/okIlH;I;Xla"7SXHP;hlIo/IHSXIrSh‘boP”HahbI/okIlH;I;Xla"7SXHP;hlIo/IHSXIrSh‘boP”HahbI/okIlH;I;Xla"7SXHP;hlIo/IHSXIrSh‘boP”HahbI/okIlH;I;Xla"7SXHP;hlIo/IHSXIrSh‘boP””ן;hy;ISlI/o77o3X!IlHalIlHoX;I3HoIן;hy;ISlI/o77o3X!IlHalIlHoX;I3HoIן;hy;ISlI/o77o3X!IlHalIlHoX;I3HoIן;hy;ISlI/o77o3X!IlHalIlHoX;I3HoI
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PETT, "Their next major failure lay in their having failed to recognise God’XIXIXIXI
Shl;k—;hlSohIShIHSXlok&”IFH;&Ieko/;XX;bIloIHoho'kIlH;Iיa3IahbIlH;IZkoeH;lX!IahbIShl;k—;hlSohIShIHSXlok&”IFH;&Ieko/;XX;bIloIHoho'kIlH;Iיa3IahbIlH;IZkoeH;lX!IahbIShl;k—;hlSohIShIHSXlok&”IFH;&Ieko/;XX;bIloIHoho'kIlH;Iיa3IahbIlH;IZkoeH;lX!IahbIShl;k—;hlSohIShIHSXlok&”IFH;&Ieko/;XX;bIloIHoho'kIlH;Iיa3IahbIlH;IZkoeH;lX!IahbI
lHalI3aXI‘oobIShIXoI/akIaXISlI3aXIlk';!I"'lIlH;&IHabI/aS7;bIloIk;yo‘hSX;IlHalI3SlHIlH;IlHalI3aXI‘oobIShIXoI/akIaXISlI3aXIlk';!I"'lIlH;&IHabI/aS7;bIloIk;yo‘hSX;IlHalI3SlHIlH;IlHalI3aXI‘oobIShIXoI/akIaXISlI3aXIlk';!I"'lIlH;&IHabI/aS7;bIloIk;yo‘hSX;IlHalI3SlHIlH;IlHalI3aXI‘oobIShIXoI/akIaXISlI3aXIlk';!I"'lIlH;&IHabI/aS7;bIloIk;yo‘hSX;IlHalI3SlHIlH;I
yoPSh‘Io/IץoHhIlH;IרaelSX;k!IahbI;Xe;ySa77&IShIןSXIo3hIyoPSh‘!IlH;X;I3;k;IShIyoPSh‘Io/IץoHhIlH;IרaelSX;k!IahbI;Xe;ySa77&IShIןSXIo3hIyoPSh‘!IlH;X;I3;k;IShIyoPSh‘Io/IץoHhIlH;IרaelSX;k!IahbI;Xe;ySa77&IShIןSXIo3hIyoPSh‘!IlH;X;I3;k;IShIyoPSh‘Io/IץoHhIlH;IרaelSX;k!IahbI;Xe;ySa77&IShIןSXIo3hIyoPSh‘!IlH;X;I3;k;IShI
ekoy;XXIo/I/'7/S7P;hl”Iςo3IaXIekoPSX;bI"&IτXaSaHIekoy;XXIo/I/'7/S7P;hl”Iςo3IaXIekoPSX;bI"&IτXaSaHIekoy;XXIo/I/'7/S7P;hl”Iςo3IaXIekoPSX;bI"&IτXaSaHIekoy;XXIo/I/'7/S7P;hl”Iςo3IaXIekoPSX;bI"&IτXaSaHI?ס:161:161:161:1cccף5I5I5I5IlH;I…oobIς;3XIo/IlH;IlH;I…oobIς;3XIo/IlH;IlH;I…oobIς;3XIo/IlH;IlH;I…oobIς;3XIo/IlH;I
מSh‘7&Iβ'7;Io/I…obIοי'r;IמSh‘7&Iβ'7;Io/I…obIοי'r;IמSh‘7&Iβ'7;Io/I…obIοי'r;IמSh‘7&Iβ'7;Io/I…obIοי'r;I848=4:434:43848=[Iי'r;I[Iי'r;I[Iי'r;I[Iי'r;Iט4ס8:18:1ט4ס[I0ylXI[I0ylXI[I0ylXI[I0ylXIט4ס58:128:12ט4ס5υI3aXI";Sh‘Iekoy7aSP;b!IahbIυI3aXI";Sh‘Iekoy7aSP;b!IahbIυI3aXI";Sh‘Iekoy7aSP;b!IahbIυI3aXI";Sh‘Iekoy7aSP;b!IahbI
P;hI3;k;P;hI3;k;P;hI3;k;P;hI3;k;‘ek;XXSh‘IShloISlI3SlHI‘k;alI—So7;hy;ek;XXSh‘IShloISlI3SlHI‘k;alI—So7;hy;ek;XXSh‘IShloISlI3SlHI‘k;alI—So7;hy;ek;XXSh‘IShloISlI3SlHI‘k;alI—So7;hy;’”IFH;&I3;k;”IFH;&I3;k;”IFH;&I3;k;”IFH;&I3;k;‘XlkS—Sh‘IloI;hl;kIShIalIlH;IXlkS—Sh‘IloI;hl;kIShIalIlH;IXlkS—Sh‘IloI;hl;kIShIalIlH;IXlkS—Sh‘IloI;hl;kIShIalIlH;I
hakko3Ibookhakko3Ibookhakko3Ibookhakko3Ibook’οי'r;Iοי'r;Iοי'r;Iοי'r;Iס=45813:2413:24ס=458υ”IFH;&I3;k;υ”IFH;&I3;k;υ”IFH;&I3;k;υ”IFH;&I3;k;‘larSh‘I'eIlH;SkIykoXX;XIahbI/o77o3Sh‘IןSPlarSh‘I'eIlH;SkIykoXX;XIahbI/o77o3Sh‘IןSPlarSh‘I'eIlH;SkIykoXX;XIahbI/o77o3Sh‘IןSPlarSh‘I'eIlH;SkIykoXX;XIahbI/o77o3Sh‘IןSP’
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FHalI3aXIlH;SkIeko"7;P”IFH;&I3;k;IXoI"o'hbI"&IlH;SkIo3hIl;ayHSh‘IlHalIlH;&I/aS7;bIFHalI3aXIlH;SkIeko"7;P”IFH;&I3;k;IXoI"o'hbI"&IlH;SkIo3hIl;ayHSh‘IlHalIlH;&I/aS7;bIFHalI3aXIlH;SkIeko"7;P”IFH;&I3;k;IXoI"o'hbI"&IlH;SkIo3hIl;ayHSh‘IlHalIlH;&I/aS7;bIFHalI3aXIlH;SkIeko"7;P”IFH;&I3;k;IXoI"o'hbI"&IlH;SkIo3hIl;ayHSh‘IlHalIlH;&I/aS7;bI
loIk;yo‘hSX;IH;a—;h7&Ik;a7SlS;X”I0hbIShIlH;IXaP;I3a&IlH;&Ia7XoI/aS7;bIloIk;yo‘hSX;IloIk;yo‘hSX;IH;a—;h7&Ik;a7SlS;X”I0hbIShIlH;IXaP;I3a&IlH;&Ia7XoI/aS7;bIloIk;yo‘hSX;IloIk;yo‘hSX;IH;a—;h7&Ik;a7SlS;X”I0hbIShIlH;IXaP;I3a&IlH;&Ia7XoI/aS7;bIloIk;yo‘hSX;IloIk;yo‘hSX;IH;a—;h7&Ik;a7SlS;X”I0hbIShIlH;IXaP;I3a&IlH;&Ia7XoI/aS7;bIloIk;yo‘hSX;I
lH;Ibah‘;kXIo/I3;a7lHIahbIbS—oky;!I3HSyHIHSlIalIlH;I—;k&IkoolIo/IP;hlH;Ibah‘;kXIo/I3;a7lHIahbIbS—oky;!I3HSyHIHSlIalIlH;I—;k&IkoolIo/IP;hlH;Ibah‘;kXIo/I3;a7lHIahbIbS—oky;!I3HSyHIHSlIalIlH;I—;k&IkoolIo/IP;hlH;Ibah‘;kXIo/I3;a7lHIahbIbS—oky;!I3HSyHIHSlIalIlH;I—;k&IkoolIo/IP;h’XI7S—;X”XI7S—;X”XI7S—;X”XI7S—;X”
Alternately the verb can be translated as in the passive voice in which case it
means ‘;—;k&IPahISXIo—;keo3;k;bI"&ISl;—;k&IPahISXIo—;keo3;k;bI"&ISl;—;k&IPahISXIo—;keo3;k;bI"&ISl;—;k&IPahISXIo—;keo3;k;bI"&ISl’”IFH;hI3;IPa&IX;;ISlIaXIXS‘hS/&Sh‘IlHalIlH;I”IFH;hI3;IPa&IX;;ISlIaXIXS‘hS/&Sh‘IlHalIlH;I”IFH;hI3;IPa&IX;;ISlIaXIXS‘hS/&Sh‘IlHalIlH;I”IFH;hI3;IPa&IX;;ISlIaXIXS‘hS/&Sh‘IlHalIlH;I
/Sk;Io/IןSXI3okb!I3HSyHIן;IHaXIyaXlIohIlH;I;aklH!IHaXIeoXX;XX;bIlH;PIοי'r;I/Sk;Io/IןSXI3okb!I3HSyHIן;IHaXIyaXlIohIlH;I;aklH!IHaXIeoXX;XX;bIlH;PIοי'r;I/Sk;Io/IןSXI3okb!I3HSyHIן;IHaXIyaXlIohIlH;I;aklH!IHaXIeoXX;XX;bIlH;PIοי'r;I/Sk;Io/IןSXI3okb!I3HSyHIן;IHaXIyaXlIohIlH;I;aklH!IHaXIeoXX;XX;bIlH;PIοי'r;Iס548ה12:4912:49ס548הυ!Iυ!Iυ!Iυ!I
lH;IמSh‘7&Iβ'7;Io/I…obIHaXIo—;keo3;k;bIlH;PIahbIlar;hIlH;PIyaelS—;”lH;IמSh‘7&Iβ'7;Io/I…obIHaXIo—;keo3;k;bIlH;PIahbIlar;hIlH;PIyaelS—;”lH;IמSh‘7&Iβ'7;Io/I…obIHaXIo—;keo3;k;bIlH;PIahbIlar;hIlH;PIyaelS—;”lH;IמSh‘7&Iβ'7;Io/I…obIHaXIo—;keo3;k;bIlH;PIahbIlar;hIlH;PIyaelS—;”
Whichever is the case the ‘allallallall’k;/;kXIloIlH;IbSXySe7;XIloI3HoPIן;IHabIXeor;hIlH;Ik;/;kXIloIlH;IbSXySe7;XIloI3HoPIן;IHabIXeor;hIlH;Ik;/;kXIloIlH;IbSXySe7;XIloI3HoPIן;IHabIXeor;hIlH;Ik;/;kXIloIlH;IbSXySe7;XIloI3HoPIן;IHabIXeor;hIlH;I
ek;—So'XIeaka"7;”IτhIyohlkaXlI3SlHIlH;IZHakSX;;XIlH;&IHa—;Ik;—;a7;bIlH;SkIek;—So'XIeaka"7;”IτhIyohlkaXlI3SlHIlH;IZHakSX;;XIlH;&IHa—;Ik;—;a7;bIlH;SkIek;—So'XIeaka"7;”IτhIyohlkaXlI3SlHIlH;IZHakSX;;XIlH;&IHa—;Ik;—;a7;bIlH;SkIek;—So'XIeaka"7;”IτhIyohlkaXlI3SlHIlH;IZHakSX;;XIlH;&IHa—;Ik;—;a7;bIlH;SkI
b;l;kPShalSohIloI";I'hb;kIlH;IמSh‘7&Iβ'7;Io/I…ob”b;l;kPShalSohIloI";I'hb;kIlH;IמSh‘7&Iβ'7;Io/I…ob”b;l;kPShalSohIloI";I'hb;kIlH;IמSh‘7&Iβ'7;Io/I…ob”b;l;kPShalSohIloI";I'hb;kIlH;IמSh‘7&Iβ'7;Io/I…ob”
BENSON, "Luke 16:16-18. The law and the prophets were in force until John:
since that time the kingdom of God is preached —FH;I‘oXe;7IbSXe;hXalSohIlar;XIFH;I‘oXe;7IbSXe;hXalSohIlar;XIFH;I‘oXe;7IbSXe;hXalSohIlar;XIFH;I‘oXe;7IbSXe;hXalSohIlar;XI
e7ay;!IahbIH'P"7;!I'ekS‘HlIP;h!Ik;y;S—;ISlI3SlHISh;פek;XXS"7;I;akh;Xlh;XX”Iצk”Ie7ay;!IahbIH'P"7;!I'ekS‘HlIP;h!Ik;y;S—;ISlI3SlHISh;פek;XXS"7;I;akh;Xlh;XX”Iצk”Ie7ay;!IahbIH'P"7;!I'ekS‘HlIP;h!Ik;y;S—;ISlI3SlHISh;פek;XXS"7;I;akh;Xlh;XX”Iצk”Ie7ay;!IahbIH'P"7;!I'ekS‘HlIP;h!Ik;y;S—;ISlI3SlHISh;פek;XXS"7;I;akh;Xlh;XX”Iצk”I
WhitbyWhitbyWhitbyWhitby’XIeakaeHkaX;IohIlHSXIeaXXa‘;IXHo3XISlXIyohh;ylSohI3SlHIlH;Iek;y;bSh‘IXIeakaeHkaX;IohIlHSXIeaXXa‘;IXHo3XISlXIyohh;ylSohI3SlHIlH;Iek;y;bSh‘IXIeakaeHkaX;IohIlHSXIeaXXa‘;IXHo3XISlXIyohh;ylSohI3SlHIlH;Iek;y;bSh‘IXIeakaeHkaX;IohIlHSXIeaXXa‘;IXHo3XISlXIyohh;ylSohI3SlHIlH;Iek;y;bSh‘I
138

eaka‘kaeH!IlH'X4eaka‘kaeH!IlH'X4eaka‘kaeH!IlH'X4eaka‘kaeH!IlH'X4“τlISXIholIloI";I3ohb;k;bIlHalI&o'Iho3IH;akI/koPIץoHhIahbIP;IτlISXIholIloI";I3ohb;k;bIlHalI&o'Iho3IH;akI/koPIץoHhIahbIP;IτlISXIholIloI";I3ohb;k;bIlHalI&o'Iho3IH;akI/koPIץoHhIahbIP;IτlISXIholIloI";I3ohb;k;bIlHalI&o'Iho3IH;akI/koPIץoHhIahbIP;I
HS‘H;kIek;y;elXIo/IyHakSl&IahbIyohl;PelIo/IlH;I3ok7b!IlHahI&o'I/ShbIShIlH;I7a3IokIHS‘H;kIek;y;elXIo/IyHakSl&IahbIyohl;PelIo/IlH;I3ok7b!IlHahI&o'I/ShbIShIlH;I7a3IokIHS‘H;kIek;y;elXIo/IyHakSl&IahbIyohl;PelIo/IlH;I3ok7b!IlHahI&o'I/ShbIShIlH;I7a3IokIHS‘H;kIek;y;elXIo/IyHakSl&IahbIyohl;PelIo/IlH;I3ok7b!IlHahI&o'I/ShbIShIlH;I7a3IokI
ekoeH;lX!I3HSyHIPo—;bI&o'IloI&o'kIb'l&I"&IekoPSX;XIo/Il;Peoka7I"7;XXSh‘XIShIlH;IekoeH;lX!I3HSyHIPo—;bI&o'IloI&o'kIb'l&I"&IekoPSX;XIo/Il;Peoka7I"7;XXSh‘XIShIlH;IekoeH;lX!I3HSyHIPo—;bI&o'IloI&o'kIb'l&I"&IekoPSX;XIo/Il;Peoka7I"7;XXSh‘XIShIlH;IekoeH;lX!I3HSyHIPo—;bI&o'IloI&o'kIb'l&I"&IekoPSX;XIo/Il;Peoka7I"7;XXSh‘XIShIlH;I
7ahbIo/Iבahaah[IXShy;Iho3IlH;IrSh‘boPIo/IH;a—;hISXIek;ayH;b!IahbI;—;k&Ioh;IlHalI7ahbIo/Iבahaah[IXShy;Iho3IlH;IrSh‘boPIo/IH;a—;hISXIek;ayH;b!IahbI;—;k&Ioh;IlHalI7ahbIo/Iבahaah[IXShy;Iho3IlH;IrSh‘boPIo/IH;a—;hISXIek;ayH;b!IahbI;—;k&Ioh;IlHalI7ahbIo/Iבahaah[IXShy;Iho3IlH;IrSh‘boPIo/IH;a—;hISXIek;ayH;b!IahbI;—;k&Ioh;IlHalI
;hl;kXIShloISlI/oky;XIHSXI3a&I"&I"k;arSh‘IlHko'‘HIlH;I7o—;Io/Il;Peoka7Iyohy;khXIahbI;hl;kXIShloISlI/oky;XIHSXI3a&I"&I"k;arSh‘IlHko'‘HIlH;I7o—;Io/Il;Peoka7Iyohy;khXIahbI;hl;kXIShloISlI/oky;XIHSXI3a&I"&I"k;arSh‘IlHko'‘HIlH;I7o—;Io/Il;Peoka7Iyohy;khXIahbI;hl;kXIShloISlI/oky;XIHSXI3a&I"&I"k;arSh‘IlHko'‘HIlH;I7o—;Io/Il;Peoka7Iyohy;khXIahbI
X;hX'a7Ie7;aX'k;X”Iךok!IloI‘S—;I&o'IaholH;kIShXlahy;IοX;;Iי'r;IX;hX'a7Ie7;aX'k;X”Iךok!IloI‘S—;I&o'IaholH;kIShXlahy;IοX;;Iי'r;IX;hX'a7Ie7;aX'k;X”Iךok!IloI‘S—;I&o'IaholH;kIShXlahy;IοX;;Iי'r;IX;hX'a7Ie7;aX'k;X”Iךok!IloI‘S—;I&o'IaholH;kIShXlahy;IοX;;Iי'r;Iס?4סט16:1816:18ס?4סטυIo/IaI7Sr;IυIo/IaI7Sr;IυIo/IaI7Sr;IυIo/IaI7Sr;I
hal'k;!I3H;k;aXIlH;I7a3IabPSll;bIo/IbS—oky;XIalIlH;Ie7;aX'k;Io/IlH;IH'X"ahb!I"&Ihal'k;!I3H;k;aXIlH;I7a3IabPSll;bIo/IbS—oky;XIalIlH;Ie7;aX'k;Io/IlH;IH'X"ahb!I"&Ihal'k;!I3H;k;aXIlH;I7a3IabPSll;bIo/IbS—oky;XIalIlH;Ie7;aX'k;Io/IlH;IH'X"ahb!I"&Ihal'k;!I3H;k;aXIlH;I7a3IabPSll;bIo/IbS—oky;XIalIlH;Ie7;aX'k;Io/IlH;IH'X"ahb!I"&I
k;aXohIo/IlH;IHakbh;XXIo/I&o'kIH;aklX!IlH;I‘oXe;7I/ok"SbXIlHSXIho3IohIah&IolH;kIk;aXohIo/IlH;IHakbh;XXIo/I&o'kIH;aklX!IlH;I‘oXe;7I/ok"SbXIlHSXIho3IohIah&IolH;kIk;aXohIo/IlH;IHakbh;XXIo/I&o'kIH;aklX!IlH;I‘oXe;7I/ok"SbXIlHSXIho3IohIah&IolH;kIk;aXohIo/IlH;IHakbh;XXIo/I&o'kIH;aklX!IlH;I‘oXe;7I/ok"SbXIlHSXIho3IohIah&IolH;kI
Xyok;IlHahIlHalIo/I/okhSyalSoh!I3HSyH!I/koPIlH;Ihal'k;Io/IlH;IXSh!IbSXXo7—;XIlH;IXyok;IlHahIlHalIo/I/okhSyalSoh!I3HSyH!I/koPIlH;Ihal'k;Io/IlH;IXSh!IbSXXo7—;XIlH;IXyok;IlHahIlHalIo/I/okhSyalSoh!I3HSyH!I/koPIlH;Ihal'k;Io/IlH;IXSh!IbSXXo7—;XIlH;IXyok;IlHahIlHalIo/I/okhSyalSoh!I3HSyH!I/koPIlH;Ihal'k;Io/IlH;IXSh!IbSXXo7—;XIlH;I
PakkSa‘;”Iק;l!IlHalI&o'IPa&IholIya—S7IalIP;IaXIaIbSXXo7—;kIo/IlH;I7a3!IτIb;y7ak;IlHalIPakkSa‘;”Iק;l!IlHalI&o'IPa&IholIya—S7IalIP;IaXIaIbSXXo7—;kIo/IlH;I7a3!IτIb;y7ak;IlHalIPakkSa‘;”Iק;l!IlHalI&o'IPa&IholIya—S7IalIP;IaXIaIbSXXo7—;kIo/IlH;I7a3!IτIb;y7ak;IlHalIPakkSa‘;”Iק;l!IlHalI&o'IPa&IholIya—S7IalIP;IaXIaIbSXXo7—;kIo/IlH;I7a3!IτIb;y7ak;IlHalI
a77IlH;IPoka7Iek;y;elXIo/ISlIXHa77Io"laShIahbI";Io/Ie;ke;l'a7Io"7S‘alSohI'hb;kIlH;Ia77IlH;IPoka7Iek;y;elXIo/ISlIXHa77Io"laShIahbI";Io/Ie;ke;l'a7Io"7S‘alSohI'hb;kIlH;Ia77IlH;IPoka7Iek;y;elXIo/ISlIXHa77Io"laShIahbI";Io/Ie;ke;l'a7Io"7S‘alSohI'hb;kIlH;Ia77IlH;IPoka7Iek;y;elXIo/ISlIXHa77Io"laShIahbI";Io/Ie;ke;l'a7Io"7S‘alSohI'hb;kIlH;I
‘oXe;7IbSXe;hXalSoh”‘oXe;7IbSXe;hXalSoh”‘oXe;7IbSXe;hXalSoh”‘oXe;7IbSXe;hXalSoh””ת—;k&IPahIek;XX;lHIShloISlת—;k&IPahIek;XX;lHIShloISlת—;k&IPahIek;XX;lHIShloISlת—;k&IPahIek;XX;lHIShloISl—FH;IShl;hlSohIo/IlHSXIy7a'X;!IFH;IShl;hlSohIo/IlHSXIy7a'X;!IFH;IShl;hlSohIo/IlHSXIy7a'X;!IFH;IShl;hlSohIo/IlHSXIy7a'X;!I
Xa&XIצk”IבaPe";77!Xa&XIצk”IבaPe";77!Xa&XIצk”IבaPe";77!Xa&XIצk”IבaPe";77!“SXIPahS/;Xl7&IloISh/okPI'X!IholIHo3I‘k;alIlH;Ih'P";kI3aXIo/ISXIPahS/;Xl7&IloISh/okPI'X!IholIHo3I‘k;alIlH;Ih'P";kI3aXIo/ISXIPahS/;Xl7&IloISh/okPI'X!IholIHo3I‘k;alIlH;Ih'P";kI3aXIo/ISXIPahS/;Xl7&IloISh/okPI'X!IholIHo3I‘k;alIlH;Ih'P";kI3aXIo/I
lHoX;I3HoI;hl;k;bIShloIlH;IrSh‘boPIo/I…ob!I"'lI3HalIlH;IPahh;kI3aXIShI3HSyHIa77IlHoX;I3HoI;hl;k;bIShloIlH;IrSh‘boPIo/I…ob!I"'lI3HalIlH;IPahh;kI3aXIShI3HSyHIa77IlHoX;I3HoI;hl;k;bIShloIlH;IrSh‘boPIo/I…ob!I"'lI3HalIlH;IPahh;kI3aXIShI3HSyHIa77IlHoX;I3HoI;hl;k;bIShloIlH;IrSh‘boPIo/I…ob!I"'lI3HalIlH;IPahh;kI3aXIShI3HSyHIa77I
3HoI;hl;k;bIo"laSh;bIabPSXXSoh”IFH;ISPeokl!IlH;k;/ok;!ISXIoh7&!Iת—;k&Ioh;I3HoI3HoI;hl;k;bIo"laSh;bIabPSXXSoh”IFH;ISPeokl!IlH;k;/ok;!ISXIoh7&!Iת—;k&Ioh;I3HoI3HoI;hl;k;bIo"laSh;bIabPSXXSoh”IFH;ISPeokl!IlH;k;/ok;!ISXIoh7&!Iת—;k&Ioh;I3HoI3HoI;hl;k;bIo"laSh;bIabPSXXSoh”IFH;ISPeokl!IlH;k;/ok;!ISXIoh7&!Iת—;k&Ioh;I3HoI
;hl;k;lHISl!I;hl;k;lHISlI"&I/oky;”Iם;Irho3IlHalIb'kSh‘Io'kIיokb;hl;k;lHISl!I;hl;k;lHISlI"&I/oky;”Iם;Irho3IlHalIb'kSh‘Io'kIיokb;hl;k;lHISl!I;hl;k;lHISlI"&I/oky;”Iם;Irho3IlHalIb'kSh‘Io'kIיokb;hl;k;lHISl!I;hl;k;lHISlI"&I/oky;”Iם;Irho3IlHalIb'kSh‘Io'kIיokb’XIPShSXlk&!I3HSyHIXIPShSXlk&!I3HSyHIXIPShSXlk&!I3HSyHIXIPShSXlk&!I3HSyHI
3aXIοaXIץoHh3aXIοaXIץoHh3aXIοaXIץoHh3aXIοaXIץoHh’XIa7XoI3aXυIaPoh‘IlH;Iץ;3X!I"olHIHSXIX'yy;XX!IahbIlHalIo/IlH;IרaelSXl!IXIa7XoI3aXυIaPoh‘IlH;Iץ;3X!I"olHIHSXIX'yy;XX!IahbIlHalIo/IlH;IרaelSXl!IXIa7XoI3aXυIaPoh‘IlH;Iץ;3X!I"olHIHSXIX'yy;XX!IahbIlHalIo/IlH;IרaelSXl!IXIa7XoI3aXυIaPoh‘IlH;Iץ;3X!I"olHIHSXIX'yy;XX!IahbIlHalIo/IlH;IרaelSXl!I
3;k;IyoPeakalS—;7&IXPa77”IבHkSXl3;k;IyoPeakalS—;7&IXPa77”IבHkSXl3;k;IyoPeakalS—;7&IXPa77”IבHkSXl3;k;IyoPeakalS—;7&IXPa77”IבHkSXl’XI/7oyrI3aXI7Sl;ka77&!I;—;hIloIlH;I7aXl!IXI/7oyrI3aXI7Sl;ka77&!I;—;hIloIlH;I7aXl!IXI/7oyrI3aXI7Sl;ka77&!I;—;hIloIlH;I7aXl!IXI/7oyrI3aXI7Sl;ka77&!I;—;hIloIlH;I7aXl!I םןיםליןנ
םןסךיל, a very little flock. It was not till after he was lifted up upon the cross, that,
according to his own prediction, he drew all men to him.”’;;IohIWallH;3I’;;IohIWallH;3I’;;IohIWallH;3I’;;IohIWallH;3Iסס4ס511:1211:12סס4ס5”I”I”I”I
τlISXI;aXS;kI/okIH;a—;hIahbI;aklHIloIeaXXτlISXI;aXS;kI/okIH;a—;hIahbI;aklHIloIeaXXτlISXI;aXS;kI/okIH;a—;hIahbI;aklHIloIeaXXτlISXI;aXS;kI/okIH;a—;hIahbI;aklHIloIeaXX—ךokIlH;I3Ho7;IX&Xl;PIo/Iyk;al;bIhal'k;IךokIlH;I3Ho7;IX&Xl;PIo/Iyk;al;bIhal'k;IךokIlH;I3Ho7;IX&Xl;PIo/Iyk;al;bIhal'k;IךokIlH;I3Ho7;IX&Xl;PIo/Iyk;al;bIhal'k;I
loI";Ib;Xlko&;b!IlHahI/okIoh;IlSll7;Io/IlH;I7a3IloI/aS7!IokIlH;I7;aXlIek;y;elIo/ISlIloI";IloI";Ib;Xlko&;b!IlHahI/okIoh;IlSll7;Io/IlH;I7a3IloI/aS7!IokIlH;I7;aXlIek;y;elIo/ISlIloI";IloI";Ib;Xlko&;b!IlHahI/okIoh;IlSll7;Io/IlH;I7a3IloI/aS7!IokIlH;I7;aXlIek;y;elIo/ISlIloI";IloI";Ib;Xlko&;b!IlHahI/okIoh;IlSll7;Io/IlH;I7a3IloI/aS7!IokIlH;I7;aXlIek;y;elIo/ISlIloI";I
X;lIaXSb;IaXI/a'7l&”I’;;Ihol;IohIWallH;3IX;lIaXSb;IaXI/a'7l&”I’;;Ihol;IohIWallH;3IX;lIaXSb;IaXI/a'7l&”I’;;Ihol;IohIWallH;3IX;lIaXSb;IaXI/a'7l&”I’;;Ihol;IohIWallH;3Iנ4סט5:185:18נ4סט”IםHoXo;—;kIe'll;lHIa3a&IHSXI3S/;!I”IםHoXo;—;kIe'll;lHIa3a&IHSXI3S/;!I”IםHoXo;—;kIe'll;lHIa3a&IHSXI3S/;!I”IםHoXo;—;kIe'll;lHIa3a&IHSXI3S/;!I
&c.&c.&c.&c.—0hbI/akI/koPIboSh‘Iah&IlHSh‘IloI7;XX;hIokIa"al;IlH;I/oky;Io/ISl!IτIkalH;kIaXX;klI0hbI/akI/koPIboSh‘Iah&IlHSh‘IloI7;XX;hIokIa"al;IlH;I/oky;Io/ISl!IτIkalH;kIaXX;klI0hbI/akI/koPIboSh‘Iah&IlHSh‘IloI7;XX;hIokIa"al;IlH;I/oky;Io/ISl!IτIkalH;kIaXX;klI0hbI/akI/koPIboSh‘Iah&IlHSh‘IloI7;XX;hIokIa"al;IlH;I/oky;Io/ISl!IτIkalH;kIaXX;klI
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WallH;3IWallH;3IWallH;3IWallH;3Iנ4=55:325:325:32....
LIGHTFOOT,'[Andeveryonepressethintoit.]TheseI3okbXIPa&I";I—akS;bIShloIaILIGHTFOOT,'[Andeveryonepressethintoit.]TheseI3okbXIPa&I";I—akS;bIShloIaILIGHTFOOT,'[Andeveryonepressethintoit.]TheseI3okbXIPa&I";I—akS;bIShloIaILIGHTFOOT,'[Andeveryonepressethintoit.]TheseI3okbXIPa&I";I—akS;bIShloIaI
X;hX;Ie7aSh7&Iyohlkak&[IXoI/akIlHalIlH;&IPa&I;SlH;kIb;hol;IlH;I;hl;klaShP;hlIokIlH;IX;hX;Ie7aSh7&Iyohlkak&[IXoI/akIlHalIlH;&IPa&I;SlH;kIb;hol;IlH;I;hl;klaShP;hlIokIlH;IX;hX;Ie7aSh7&Iyohlkak&[IXoI/akIlHalIlH;&IPa&I;SlH;kIb;hol;IlH;I;hl;klaShP;hlIokIlH;IX;hX;Ie7aSh7&Iyohlkak&[IXoI/akIlHalIlH;&IPa&I;SlH;kIb;hol;IlH;I;hl;klaShP;hlIokIlH;I
e;kX;y'lSohIo/IlH;I‘oXe;7”I’aSlHIר;אa4Iת—;k&Ioh;I"k;ar;lHIShloISlI"&I/oky;[I3HSyHIe;kX;y'lSohIo/IlH;I‘oXe;7”I’aSlHIר;אa4Iת—;k&Ioh;I"k;ar;lHIShloISlI"&I/oky;[I3HSyHIe;kX;y'lSohIo/IlH;I‘oXe;7”I’aSlHIר;אa4Iת—;k&Ioh;I"k;ar;lHIShloISlI"&I/oky;[I3HSyHIe;kX;y'lSohIo/IlH;I‘oXe;7”I’aSlHIר;אa4Iת—;k&Ioh;I"k;ar;lHIShloISlI"&I/oky;[I3HSyHI
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139

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/koPI—;kX;I/koPI—;kX;I/koPI—;kX;I/koPI—;kX;Iסנ1515סנ!IahbIlHalIoh;I—;kX;Ib;e;hbXI'eohIaholH;k”IFH;&IboIShb;;bIX;;PI!IahbIlHalIoh;I—;kX;Ib;e;hbXI'eohIaholH;k”IFH;&IboIShb;;bIX;;PI!IahbIlHalIoh;I—;kX;Ib;e;hbXI'eohIaholH;k”IFH;&IboIShb;;bIX;;PI!IahbIlHalIoh;I—;kX;Ib;e;hbXI'eohIaholH;k”IFH;&IboIShb;;bIX;;PI
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I would therefore join and continue the discourse in some such way as this: "You
laugh me to scorn, and have my doctrine in derision, boasting yourselves above
the sphere of it, as if nothing I said belonged at all to you. Nor do I wonder at it;
for whereas the Law and the Prophets were until John, yet did you deal no
otherwise with them, but changed and wrested them at your pleasure by your
traditions and the false glosses ye have put upon them. And when with John
Baptist the kingdom of heaven arose and made its entry among you, every one
useth violence and hostility against it, by contradiction, persecution, and
laughing it to scorn. And yet, though you by your foolish traditions have made
even the whole law void and of none effect, it is easier certainly for heaven and
earth to pass away, than that one tittle of the law should fail. Take but an
instance in the first and most ancient precept of the law, 'The man shall cleave
unto his wife'; which you, by your traditions and arbitrary divorces, have
reduced to nothing; but that still remains, and will remain for ever, in its full
force and virtue; and he that puts away his wife (according to the licentiousness
of your divorces) and marrieth another, committeth adultery."
ELLICOTT, "(16) The law and the prophets were until John.—See Notes on
Matthew 11:14-15. What had then been said to the disciples of the Baptist is now
reproduced to our Lord’s own disciples and to the Pharisees. The latter had
closed their eyes to the fact that all previous revelations led up to the work of
John, as that in its turn was preparatory for the work of Christ.
Every man presseth . . .—The fact asserted, that of a “rush,” as we should say,
into the Kingdom, but a rush from which the Pharisees had held aloof, answers
to the stronger expression in St. Matthew (Matthew 11:12), “the violent take it by
force.”
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17 It is easier for heaven and earth to disappear
than for the least stroke of a pen to drop out of
the Law.
GILL, "putteth away his wife, etc.— (See on
Mat_19:3-9). Far from intending
to weaken the force of the law, in these allusions to a new economy, our Lord, in this
unexpected way, sends home its high requirements with a pungency which the
Pharisees would not fail to feel.
HENRY, "(4.) Yet still he protests against any design to invalidate the law (
Luk_
16:17): It is easier for heaven and earth to pass,parelthein-to pass by,to pass away,
though the foundations of the earth and the pillars of heaven are so firmly
established, than for one tittle of the law to fail.The moral law is confirmed and
ratified, and not one tittle of that fails; the duties enjoined by it are duties still; the
sins forbidden by it are sins still. Nay, the precepts of it are explained and enforced
by the gospel, and made to appear more spiritual. The ceremonial law is perfected in
the gospel colours; not one tittleof that fails,for it is found printed off in the gospel,
where, though the force of it is as a law taken off, yet the figure of it as a type shines
very brightly, witness the epistle to the Hebrews. There were some things which were
connived at by the law, for the preventing of greater mischiefs, the permission of
which the gospel has indeed taken away, but without any detriment or
disparagement to the law, for it has thereby reduced them to the primitive intention
of the law, as in the case of divorce (Luk_16:18), which we had before, Mat_5:32;
Mat_19:9. Christ will not allow divorces, for his gospel is intended to strike at the
bitter root of men's corrupt appetites and passions, to kill them, and pluck them up;
and therefore they must not be so far indulgedas that permission didindulge them,
for the more they are indulged the more impetuous and headstrong they grow.
JAMISON, "it is easier, etc.— (See on
Mat_5:17, Mat_5:18)
SBC, "I. My text is true of the Bible as a Book divinely inspired. Since John wrote in
his cell at Patmos, and Paul preached in his own hired house at Rome, the world has
been turned upside down—all old things have passed away, all things on earth have
changed but one. Rivalling in its fixedness and more than rivalling in its brightness
the stars that saw our world born and shall see it die, that rejoiced in its birth and
shall be mourners at its funeral, the Word of our God stands for ever. Time that
weakens all things else has but strengthened its position. And as, year by year, the
tree adds another ring to its circumference, every age has added its testimony to this
truth, "The grass withereth, the flower fadeth, but the Word of the Lord shall endure
for ever.
II. In practical application of my text I remark: (1) It can be said of the threatenings
of the word, that it is easier for heaven and earth to pass, than one tittle of the law to
fail. If there are more blessed, there are more awful, words in the Bible than in any
other book. It may be compared to the skies which hold at once the most blessed and
141

the most baneful elements—soft dews to bathe the opening rose, and bolts that rend
the oak asunder. In its threatenings, as much as in its promises, heaven and earth
shall sooner pass, than one tittle of the law shall fail. (2) In regard to its promises.
The traveller in the desert has heard that, far across the burning sands, a river rolls.
He has seen or heard, or read of those who have sat on its willowy banks, and
quenched their thirst and drunk in life there, and bathed their fevered frames in its
cool crystal pools. So, though with bleeding feet, and sinking limbs, and parched
throat and dizzy brain, led on by hope, and already in imagination quenching his
thirst, he stoutly fights a battle for life and reaches the brink at length. Alas, what a
sight meets his fixed and stony gaze! He stands petrified; no wave glittering in the
sunbeams ripples on the shore, and invites the poor wretch to drink. The channel is
full, but full of dry white stone. It saved others; him it cannot save. Victim of the
bitterest disappointment, he lies down to expire, losing life where others found it. To
such an accident, to hopes so fair but false, none are exposed who, rising to the call,
"If any man thirst, let him come unto Me and drink," seek life in Jesus—salvation in
the grace of God. There is not one promise in the Gospel which is not as good and
true as on the day it was made.
T. Guthrie, Family Treasury,Nov. 1861.
PETT, "But all this does not mean that the Instruction of God (the Law) has
been superseded, for nothing in that Instruction can fail. Heaven and earth will
pass away before that can happen. Every last letter or part of letter is sacrosanct.
The tittle (or ‘hornhornhornhorn’Wn5f?nIGBnfuuaIagynvfuBnIgn?gvBn`B9OB5n0BIIBO?nayngOuBOnIgnWn5f?nIGBnfuuaIagynvfuBnIgn?gvBn`B9OB5n0BIIBO?nayngOuBOnIgnWn5f?nIGBnfuuaIagynvfuBnIgn?gvBn`B9OB5n0BIIBO?nayngOuBOnIgnWn5f?nIGBnfuuaIagynvfuBnIgn?gvBn`B9OB5n0BIIBO?nayngOuBOnIgn
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And it is the Kingly Rule of God under which that true Instruction will be
fulfilled. But the problem here is that the Pharisees, far from honouring God’?n?n?n?n
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divorce.divorce.divorce.divorce.
ELLICOTT, "(17) It is easier for heaven and earth to pass.—See Notes on
Matthew 5:18. Our first impression on reading the words here is that there is less
logical sequence in their position. They seem unconnected with the teaching as to
the mammon of unrighteousness. It is possible that here, as elsewhere, some links
of the chain have been dropped; but the explanation that has been given of the
preceding parable gives a sufficient connection. The scribes and Pharisees had
been tampering with the sacredness of the laws which are not of to-day or
yesterday—fixed as the everlasting hills—and they are told that their casuistry
cannot set aside the claims of those laws in any single instance, such, e.g., as that
142

which immediately follows.
18 “Anyone who divorces his wife and marries
another woman commits adultery, and the man
who marries a divorced woman commits
adultery.
BARNES, "See the notes at
Mat_5:32. These verses occur in Matthew in a
different order, and it is not improbable that they were spoken by our Saviour at
different times. The design, here, seems to be to reprove the Pharisees for not
observing the law of Moses, notwithstanding their great pretensions to external
righteousness, and to show them that they had “really” departed from the law.
CLARKE, "Putteth away (or divorceth) his wife -See on
Mat_5:31, Mat_
5:32(note); Mat_19:9, Mat_19:10(note); Mar_10:12(note); where the question
concerning divorce is considered at large. These verses, from the 13th to the 18th
inclusive, appear to be part of our Lord’s sermon on the mount; and stand in a much
better connection there than they do here; unless we suppose our Lord delivered the
same discourse at different times and places, which is very probable.
GILL, "Whosoever putteth away his wife,.... For any other cause than for
adultery, as the Jews used to do upon every trifling occasion, and for every little
disgust: by which instance our Lord shows, how the Jews abused and depraved the
law, and as much as in them lay, caused it to fail; and how he, on the other hand, was
so far from destroying and making it of none effect, that he maintained the purity
and spirituality of it; putting them in mind of what he had formerly said, and of many
other things of the like kind along with it; how that if a man divorces his wife, for any
thing else but the defiling his bed,
and marrieth another, committeth adultery: with her that he marries:
because his marriage with the former still continues, and cannot be made void by,
such a divorce:
and whosoever marrieth her that is put away from her husband; the
phrase "from her husband", is omitted in the Syriac and Persic versions:
committeth adultery; with her that he marries, because notwithstanding her
husband's divorce of her, and his after marriage with her, she still remains his lawful
and proper wife; See Gill on
Mat_5:32. The Ethiopic version reads this last clause,
quite different from all others, thus, "and whosoever puts away her husband, and
joins to another, commits adultery", agreeably to See Gill on Mar_10:12.
143

HENRY, "There were some things which were connived at by the law, for the
preventing of greater mischiefs, the permission of which the gospel has indeed taken
away, but without any detriment or disparagement to the law, for it has thereby
reduced them to the primitive intention of the law, as in the case of divorce (Luk_
16:18), which we had before, Mat_5:32; Mat_19:9. Christ will not allow divorces, for
his gospel is intended to strike at the bitter root of men's corrupt appetites and
passions, to kill them, and pluck them up; and therefore they must not be so far
indulgedas that permission didindulge them, for the more they are indulged the
more impetuous and headstrong they grow.
JAMISON, "putteth away his wife, etc.— (See on
Mat_19:3-9). Far from
intending to weaken the force of the law, in these allusions to a new economy, our
Lord, in this unexpected way, sends home its high requirements with a pungency
which the Pharisees would not fail to feel.
PETT, "For God’?nUy?IOV’Iagyn?fU?nIGfInBFBOUnvfyn5Ggn.VI?nf5fUnGa?n5aYBnfyun?nUy?IOV’Iagyn?fU?nIGfInBFBOUnvfyn5Ggn.VI?nf5fUnGa?n5aYBnfyun?nUy?IOV’Iagyn?fU?nIGfInBFBOUnvfyn5Ggn.VI?nf5fUnGa?n5aYBnfyun?nUy?IOV’Iagyn?fU?nIGfInBFBOUnvfyn5Ggn.VI?nf5fUnGa?n5aYBnfyun
vfOOaB?nfygIGBOn’gvvaI?nfuV0IBOUEn—yunIGfInfyUgyBn5GgnvfOOaB?nfnuaFgO’Bun.BO?gynvfOOaB?nfygIGBOn’gvvaI?nfuV0IBOUEn—yunIGfInfyUgyBn5GgnvfOOaB?nfnuaFgO’Bun.BO?gynvfOOaB?nfygIGBOn’gvvaI?nfuV0IBOUEn—yunIGfInfyUgyBn5GgnvfOOaB?nfnuaFgO’Bun.BO?gynvfOOaB?nfygIGBOn’gvvaI?nfuV0IBOUEn—yunIGfInfyUgyBn5GgnvfOOaB?nfnuaFgO’Bun.BO?gyn
’gvvaI?nfuV0IBOUEn!Ga?na?n9B’fV?BQnf?nZByB?a?n’gvvaI?nfuV0IBOUEn!Ga?na?n9B’fV?BQnf?nZByB?a?n’gvvaI?nfuV0IBOUEn!Ga?na?n9B’fV?BQnf?nZByB?a?n’gvvaI?nfuV0IBOUEn!Ga?na?n9B’fV?BQnf?nZByB?a?n'M'u2:232:232:23cccc'Nn'Nn'Nn'NnvfSB?n’0BfOQn5GBynfnvfynfyunvfSB?n’0BfOQn5GBynfnvfynfyunvfSB?n’0BfOQn5GBynfnvfynfyunvfSB?n’0BfOQn5GBynfnvfynfyun
fn5gvfynvfOOUnIGBUn9B’gvBfn5gvfynvfOOUnIGBUn9B’gvBfn5gvfynvfOOUnIGBUn9B’gvBfn5gvfynvfOOUnIGBUn9B’gvB‘gyBnY0B?GgyBnY0B?GgyBnY0B?GgyBnY0B?G’En!GfIna?n5GUnbB?V?nB0?B5GBOBnuB’0fOB?QEn!GfIna?n5GUnbB?V?nB0?B5GBOBnuB’0fOB?QEn!GfIna?n5GUnbB?V?nB0?B5GBOBnuB’0fOB?QEn!GfIna?n5GUnbB?V?nB0?B5GBOBnuB’0fOB?Q
‘5GfInZgunGf?nigayBunIg"BIGBOn0BInygInvfyn.VInf?VyuBr5GfInZgunGf?nigayBunIg"BIGBOn0BInygInvfyn.VInf?VyuBr5GfInZgunGf?nigayBunIg"BIGBOn0BInygInvfyn.VInf?VyuBr5GfInZgunGf?nigayBunIg"BIGBOn0BInygInvfyn.VInf?VyuBr’V‘fOSnV‘fOSnV‘fOSnV‘fOSn^_Ml10:910:9^_Ml[n‘fIIGB5n[n‘fIIGB5n[n‘fIIGB5n[n‘fIIGB5n
19:619:619:6^lMjWEn&gnGfFay"n9B’gvBngyBnY0B?GnIGBUnfOBnay?B.fOf90BQnfyunIgn9OBfSnIGfIngyByB??nWEn&gnGfFay"n9B’gvBngyBnY0B?GnIGBUnfOBnay?B.fOf90BQnfyunIgn9OBfSnIGfIngyByB??nWEn&gnGfFay"n9B’gvBngyBnY0B?GnIGBUnfOBnay?B.fOf90BQnfyunIgn9OBfSnIGfIngyByB??nWEn&gnGfFay"n9B’gvBngyBnY0B?GnIGBUnfOBnay?B.fOf90BQnfyunIgn9OBfSnIGfIngyByB??n
aynfyUn5fUn’fyngy0Un9Oay"nIGBvnVyuBOnIGBnua?.0Bf?VOBngYnZguEn!Ga?nvBfy?nIGfIn5GBynaynfyUn5fUn’fyngy0Un9Oay"nIGBvnVyuBOnIGBnua?.0Bf?VOBngYnZguEn!Ga?nvBfy?nIGfIn5GBynaynfyUn5fUn’fyngy0Un9Oay"nIGBvnVyuBOnIGBnua?.0Bf?VOBngYnZguEn!Ga?nvBfy?nIGfIn5GBynaynfyUn5fUn’fyngy0Un9Oay"nIGBvnVyuBOnIGBnua?.0Bf?VOBngYnZguEn!Ga?nvBfy?nIGfIn5GByn
fnvfyn.VI?nf5fUnGa?n5aYBnfyunvfOOaB?nfygIGBOnGBn’gvvaI?nfuV0IBOUEn`BnYf0?B0Unfnvfyn.VI?nf5fUnGa?n5aYBnfyunvfOOaB?nfygIGBOnGBn’gvvaI?nfuV0IBOUEn`BnYf0?B0Unfnvfyn.VI?nf5fUnGa?n5aYBnfyunvfOOaB?nfygIGBOnGBn’gvvaI?nfuV0IBOUEn`BnYf0?B0Unfnvfyn.VI?nf5fUnGa?n5aYBnfyunvfOOaB?nfygIGBOnGBn’gvvaI?nfuV0IBOUEn`BnYf0?B0Un
9OBfS?nIGBnIaBnIGfIn9ayu?nGavnIgnGa?nYaO?In5aYBE9OBfS?nIGBnIaBnIGfIn9ayu?nGavnIgnGa?nYaO?In5aYBE9OBfS?nIGBnIaBnIGfIn9ayu?nGavnIgnGa?nYaO?In5aYBE9OBfS?nIGBnIaBnIGfIn9ayu?nGavnIgnGa?nYaO?In5aYBE
The particular addition of the second part of the verse, ‘GBn5GgnvfOOaB?ngyBn5GgnGBn5GgnvfOOaB?ngyBn5GgnGBn5GgnvfOOaB?ngyBn5GgnGBn5GgnvfOOaB?ngyBn5Ggn
a?n.VInf5fUnYOgvnfnGV?9fyun’gvvaI?nfuV0IBOUa?n.VInf5fUnYOgvnfnGV?9fyun’gvvaI?nfuV0IBOUa?n.VInf5fUnYOgvnfnGV?9fyun’gvvaI?nfuV0IBOUa?n.VInf5fUnYOgvnfnGV?9fyun’gvvaI?nfuV0IBOU’QnvfUnayua’fIBnfn.Og.By?aIUngynIGBnQnvfUnayua’fIBnfn.Og.By?aIUngynIGBnQnvfUnayua’fIBnfn.Og.By?aIUngynIGBnQnvfUnayua’fIBnfn.Og.By?aIUngynIGBn
.fOIngYnnGfOa?BB?nIgnvfOOUn5aFB?n5GgnGfFBn9BBynuaFgO’BuEnnBOGf.?nIGBUn?f5n.fOIngYnnGfOa?BB?nIgnvfOOUn5aFB?n5GgnGfFBn9BBynuaFgO’BuEnnBOGf.?nIGBUn?f5n.fOIngYnnGfOa?BB?nIgnvfOOUn5aFB?n5GgnGfFBn9BBynuaFgO’BuEnnBOGf.?nIGBUn?f5n.fOIngYnnGfOa?BB?nIgnvfOOUn5aFB?n5GgnGfFBn9BBynuaFgO’BuEnnBOGf.?nIGBUn?f5n
IGBv?B0FB?nf?ng9Ifayay"nvBOaInIGOgV"GnaIQngOn.BOGf.?nIGBOBn5BOBn.fOIa’V0fO0UnIGBv?B0FB?nf?ng9Ifayay"nvBOaInIGOgV"GnaIQngOn.BOGf.?nIGBOBn5BOBn.fOIa’V0fO0UnIGBv?B0FB?nf?ng9Ifayay"nvBOaInIGOgV"GnaIQngOn.BOGf.?nIGBOBn5BOBn.fOIa’V0fO0UnIGBv?B0FB?nf?ng9Ifayay"nvBOaInIGOgV"GnaIQngOn.BOGf.?nIGBOBn5BOBn.fOIa’V0fO0Un
gVI?Ifyuay"n’f?B?nIGfInbB?V?nGf?naynvayuEgVI?Ifyuay"n’f?B?nIGfInbB?V?nGf?naynvayuEgVI?Ifyuay"n’f?B?nIGfInbB?V?nGf?naynvayuEgVI?Ifyuay"n’f?B?nIGfInbB?V?nGf?naynvayuE
This particular example was a good one to use as easy divorce caused such clear
and open distress to innocent women. It very much revealed the worst side of the
Pharisees who had a contempt for women. All listening would recognise the
point, for on the whole the Rabbis had watered this Law down so much that
divorce was allowed for the most trivial of reasons. By a misuse of Deuteronomy
24:1-4 they had made void the Law through their traditions. Hillel allowed a
man to divorce his wife if she burned the dinner, or if she talked to a strange
man, or if she talked disrespectfully about his relations in his presence, and
Akiba allowed it if a man found someone prettier than his wife. Thus was the
sacredness of marriage, established at creation (Genesis 2:24), treated with
mockery. On the other hand a woman was not allowed to initiate divorce for any
144

reason whatsoever. All this was a scandalous treatment of the Law and made a
mockery of it. But it epitomised the whole Pharisaic attitude to the Law and to
women. In one sense they treated the Law very reverently, but by their
manipulation of it they often made a fool of it.
So the Pharisees, having mocked Jesus because of His teaching on riches, have
suddenly had the tables turned on them. He has demonstrated not only that they
cannot ‘X;;IlH;IמSh‘7&Iβ'7;Io/I…obX;;IlH;IמSh‘7&Iβ'7;Io/I…obX;;IlH;IמSh‘7&Iβ'7;Io/I…obX;;IlH;IמSh‘7&Iβ'7;Io/I…ob’οyoPeak;IץoHhIοyoPeak;IץoHhIοyoPeak;IץoHhIοyoPeak;IץoHhI=453:23:2=45υ!I"'lIa7XoIHo3IlH;&IPSX'X;Iυ!I"'lIa7XoIHo3IlH;&IPSX'X;Iυ!I"'lIa7XoIHo3IlH;&IPSX'X;Iυ!I"'lIa7XoIHo3IlH;&IPSX'X;I
lH;Iיa3IShI;—;hI3HalISXIPoXlI"aXSyIloIaIXalSX/aylok&I/aPS7&I7S/;”IFH;&Iak;IX;;hIaXIlH;Iיa3IShI;—;hI3HalISXIPoXlI"aXSyIloIaIXalSX/aylok&I/aPS7&I7S/;”IFH;&Iak;IX;;hIaXIlH;Iיa3IShI;—;hI3HalISXIPoXlI"aXSyIloIaIXalSX/aylok&I/aPS7&I7S/;”IFH;&Iak;IX;;hIaXIlH;Iיa3IShI;—;hI3HalISXIPoXlI"aXSyIloIaIXalSX/aylok&I/aPS7&I7S/;”IFH;&Iak;IX;;hIaXI
lola77&I'hk;7Sa"7;I‘'Sb;X!IahbIaXIb;Xlko&Sh‘I3HalI7S;XIalIlH;I—;k&IkoolIo/IaIXla"7;Ilola77&I'hk;7Sa"7;I‘'Sb;X!IahbIaXIb;Xlko&Sh‘I3HalI7S;XIalIlH;I—;k&IkoolIo/IaIXla"7;Ilola77&I'hk;7Sa"7;I‘'Sb;X!IahbIaXIb;Xlko&Sh‘I3HalI7S;XIalIlH;I—;k&IkoolIo/IaIXla"7;Ilola77&I'hk;7Sa"7;I‘'Sb;X!IahbIaXIb;Xlko&Sh‘I3HalI7S;XIalIlH;I—;k&IkoolIo/IaIXla"7;I
XoyS;l&”IβalH;kIlHahIXSPe7&Iak‘';I3SlHIlH;PIa"o'lIkSyH;XIן;IHaXIlola77&I7aSbI"ak;IXoyS;l&”IβalH;kIlHahIXSPe7&Iak‘';I3SlHIlH;PIa"o'lIkSyH;XIן;IHaXIlola77&I7aSbI"ak;IXoyS;l&”IβalH;kIlHahIXSPe7&Iak‘';I3SlHIlH;PIa"o'lIkSyH;XIן;IHaXIlola77&I7aSbI"ak;IXoyS;l&”IβalH;kIlHahIXSPe7&Iak‘';I3SlHIlH;PIa"o'lIkSyH;XIן;IHaXIlola77&I7aSbI"ak;I
lH;I"ahrk'ely&Io/IlH;SkI3Ho7;I7S—;XIahbIl;ayHSh‘”lH;I"ahrk'ely&Io/IlH;SkI3Ho7;I7S—;XIahbIl;ayHSh‘”lH;I"ahrk'ely&Io/IlH;SkI3Ho7;I7S—;XIahbIl;ayHSh‘”lH;I"ahrk'ely&Io/IlH;SkI3Ho7;I7S—;XIahbIl;ayHSh‘”
The dual thoughts of the use of riches, and the validity of the Law and the
prophets now lead into the story of the rich man and Lazarus. This commences
with the false behaviour of a rich man and ends with an appeal to the Law and
the prophets, that Law which, if given its Scriptural interpretation (‘lH;IlH;IlH;IlH;I
prophetsprophetsprophetsprophets’υIkalH;kIlHahISlXIZHakSXaSyIShl;kek;lalSoh!I3S77!IS/IP;hIH;;bISl!Iek;—;hlIυIkalH;kIlHahISlXIZHakSXaSyIShl;kek;lalSoh!I3S77!IS/IP;hIH;;bISl!Iek;—;hlIυIkalH;kIlHahISlXIZHakSXaSyIShl;kek;lalSoh!I3S77!IS/IP;hIH;;bISl!Iek;—;hlIυIkalH;kIlHahISlXIZHakSXaSyIShl;kek;lalSoh!I3S77!IS/IP;hIH;;bISl!Iek;—;hlI
lH;PIlarSh‘IlH;Ibo3h3akbIealH”Iר'l!IaXIH;IHaXIa7k;ab&IXlk;XX;b!IlH;IZHakSX;;XIHa—;IlH;PIlarSh‘IlH;Ibo3h3akbIealH”Iר'l!IaXIH;IHaXIa7k;ab&IXlk;XX;b!IlH;IZHakSX;;XIHa—;IlH;PIlarSh‘IlH;Ibo3h3akbIealH”Iר'l!IaXIH;IHaXIa7k;ab&IXlk;XX;b!IlH;IZHakSX;;XIHa—;IlH;PIlarSh‘IlH;Ibo3h3akbIealH”Iר'l!IaXIH;IHaXIa7k;ab&IXlk;XX;b!IlH;IZHakSX;;XIHa—;I
PahSe'7al;bIlHalIיa3IloIX'SlIlH;SkIo3hISb;aX!IahbISlIHaXIlH;k;/ok;I/okIlH;PI7oXlISlXIPahSe'7al;bIlHalIיa3IloIX'SlIlH;SkIo3hISb;aX!IahbISlIHaXIlH;k;/ok;I/okIlH;PI7oXlISlXIPahSe'7al;bIlHalIיa3IloIX'SlIlH;SkIo3hISb;aX!IahbISlIHaXIlH;k;/ok;I/okIlH;PI7oXlISlXIPahSe'7al;bIlHalIיa3IloIX'SlIlH;SkIo3hISb;aX!IahbISlIHaXIlH;k;/ok;I/okIlH;PI7oXlISlXI
;//;ylS—;h;XX”I0hbIן;I3S77Iho3Ia7XoIPar;Iy7;akIlHalISlISXIek;ySX;7&I";ya'X;IlH;IkSyHI;//;ylS—;h;XX”I0hbIן;I3S77Iho3Ia7XoIPar;Iy7;akIlHalISlISXIek;ySX;7&I";ya'X;IlH;IkSyHI;//;ylS—;h;XX”I0hbIן;I3S77Iho3Ia7XoIPar;Iy7;akIlHalISlISXIek;ySX;7&I";ya'X;IlH;IkSyHI;//;ylS—;h;XX”I0hbIן;I3S77Iho3Ia7XoIPar;Iy7;akIlHalISlISXIek;ySX;7&I";ya'X;IlH;IkSyHI
Pah!I7Sr;IlH;IZHakSX;;X!IHaXIPahSe'7al;bIlH;Iיa3Io/IWoX;XIahbIlH;IekoeH;lX!IahbIPah!I7Sr;IlH;IZHakSX;;X!IHaXIPahSe'7al;bIlH;Iיa3Io/IWoX;XIahbIlH;IekoeH;lX!IahbIPah!I7Sr;IlH;IZHakSX;;X!IHaXIPahSe'7al;bIlH;Iיa3Io/IWoX;XIahbIlH;IekoeH;lX!IahbIPah!I7Sr;IlH;IZHakSX;;X!IHaXIPahSe'7al;bIlH;Iיa3Io/IWoX;XIahbIlH;IekoeH;lX!IahbI
HaXIShIHSXIyaX;I3SlHH;7bIH;7eI/koPIlH;Ieook!IlHalIH;I;hbXI'eIaXIH;Ibo;X”HaXIShIHSXIyaX;I3SlHH;7bIH;7eI/koPIlH;Ieook!IlHalIH;I;hbXI'eIaXIH;Ibo;X”HaXIShIHSXIyaX;I3SlHH;7bIH;7eI/koPIlH;Ieook!IlHalIH;I;hbXI'eIaXIH;Ibo;X”HaXIShIHSXIyaX;I3SlHH;7bIH;7eI/koPIlH;Ieook!IlHalIH;I;hbXI'eIaXIH;Ibo;X”
ELLICOTT, "(18) Whosoever putteth away his wife.—On the special points
involved, see Notes on Matthew 5:31-32; Matthew 19:3-9. Here, again, the
explanation that has been given of the parable of the Unjust Steward, offers the
only satisfactory explanation of the introduction of a topic apparently so
irrelevant. The doctrine and discipline of divorce which the Pharisees taught,
lowering the sacredness of the life of home, and ministering to the growing laxity
of men’s morals, was precisely what was meant by the steward’s bidding the
debtors take their bill and write fifty, or fourscore measures, instead of the
hundred. (See Note on Luke 16:6-7).
The Rich Man and Lazarus
19 “There was a rich man who was dressed in
145

purple and fine linen and lived in luxury every
day.
BARNES, "There was a certain rich man -Many have supposed that our
Lord here refers to a “real history,” and gives an account of some man who had lived
in this manner; but of this there is no evidence. The probability is that this narrative
is to be considered as a parable, referring not to any particular case which “had”
actually happened, but teaching that such cases “might” happen. The “design” of the
narrative is to be collected from the previous conversation. He had taught the danger
of the love of money
Luk_16:1-2; the deceitful and treacherous nature of riches Luk_
16:9-11; that what was in high esteem on earth was hateful to God Luk_16:15; that
people who did not use their property aright could not be received into heaven Luk_
16:11-12; that they ought to listen to Moses and the prophets Luk_16:16-17; and that
it was the duty of people to show kindness to the poor. The design of the parable was
to impress all these truths more vividly on the mind, and to show the Pharisees that,
with all their boasted righteousness and their external correctness of character, they
might be lost. Accordingly he speaks of no great fault in the rich man - no external,
degrading vice - no open breach of the law; and leaves us to infer that the “mere
possession of wealth” may be dangerous to the soul, and that a man surrounded with
every temporal blessing may perish forever. It is remarkable that he gave no “name”
to this rich man, though the poor man is mentioned by name. If this was a parable, it
shows us how unwilling he was to fix suspicion on anyone. If it was not a parable, it
shows also that he would not drag out wicked people before the public, but would
conceal as much as possible all that had any connection with them. The “good” he
would speak well of by name; the evil he would not “injure” by exposing them to
public view.
Clothed in purple -A purple robe or garment. This color was expensive as well
as splendid, and was chiefly worn by princes, nobles, and those who were very
wealthy. Compare Mat_27:28. See the notes at Isa_1:18.
Fine linen -This linen was chiefly produced of the flax that grew on the banks of
the Nile, in Egypt, Pro_7:16; Eze_27:7. It was especially soft and white, and was,
therefore, much sought as an article of luxury, and was so expensive that it could be
worn only by princes, by priests, or by those who were very rich, Gen_41:42; 1Ch_
15:27; Exo_28:5.
Fared sumptuously -Feasted or lived in a splendid manner.
Every day -Not merely occasionally, but constantly. This was a mark of great
wealth, and, in the view of the world, evidence of great happiness. It is worthy of
remark that Jesus did not charge on him any crime. He did not say that he had
acquired this property by dishonesty, or even that he was unkind or uncharitable; but
simply that he “was a rich man,” and that his riches did not secure him from death
and perdition.
CLARKE, "There was a certain rich man -In the Scholia of some MSS. the
name of this person is said to be Ninive. This account of the rich man and Lazarus is
either a parable or a real history. If it be a parable, it is what may be: if it be a history,
it is that which has been. Either a man may live as is here described, and go to
perdition when he dies; or, some have lived in this way, and are now suffering the
146

torments of an eternal fire. The account is equally instructive in whichsoever of these
lights it is viewed. Let us carefully observe all the circumstances offered hereto our
notice, and we shall see - I. The Crime of this man; and II. His Punishment.
I. The Crime of this man.
1. There was a certain rich man in Jerusalem. Provided this be a real history,
there is no doubt our Lord could have mentioned his name; but, as this
might have given great offense, he chose to suppress it. His being rich is, in
Christ’s account, the first part of his sin. To this circumstance our Lord adds
nothing: he does not say that he was born to a large estate; or that he
acquired one by improper methods; or that he was haughty or insolent in the
possession of it. Yet here is the first degree of his reprobation - he got all he
could, and kept all to himself.
2. He was clothed with purple and fine linen. Purple was a very precious and
costly stuff; but our Lord does not say that in the use of it he exceeded the
bounds of his income, nor of his rank in life; nor is it said that he used his
superb dress to be an agent to his crimes, by corrupting the hearts of others.
Yet our Lord lays this down as a second cause of his perdition.
3. He fared sumptuously every day. Now let it be observed that the law of
Moses, under which this man lived, forbade nothing on this point, but excess
in eating and drinking; indeed, it seems as if a person was authorized to taste
the sweets of an abundance, which that law promised as a reward of fidelity.
Besides, this rich man is not accused of having eaten food which was
prohibited by the law, or of having neglected the abstinences and fasts
prescribed by it. It is true, he is said to have feasted sumptuously every day;
but our Lord does not intimate that this was carried to excess, or that it
ministered to debauch. He is not accused of licentious discourse, of gaming,
of frequenting any thing like our modern plays, balls, masquerades, or other
impure and unholy assemblies; of speaking an irreverent word against
Divine revelation, or the ordinances of God. In a word, his probity is not
attacked, nor is he accused of any of those crimes which pervert the soul or
injure civil society. As Christ has described this man, does he appear
culpable? What are his crimes? Why,
1. He was rich.
2. He was finely clothed. And
3. He feasted well.
No other evil is spoken of him. In comparison of thousands, he was not only
blameless, but he was a virtuous man.
4. But it is intimated by many that “he was an uncharitable, hard-hearted,
unfeeling wretch.” Yet of this there is not a word spoken by Christ. Let us
consider all the circumstances, and we shall see that our blessed Lord has not
represented this man as a monster of inhumanity, but merely as an indolent
man, who sought and had his portion in this life, and was not at all
concerned about another.
Therefore we do not find that when Abraham addressed him on the cause of his
reprobation, Luk_16:25, that he reproached him with hard-heartedness, saying,
“Lazarus was hungry, and thou gavest him no meat; he was thirsty, and thou gavest
him no drink, etc.;” but he said simply, Son, remember that thou didst receive thy
good things in thy lifetime, Luk_16:25. “Thou hast sought thy consolation upon the
earth, thou hast borne no cross, mortified no desire of the flesh, received not the
salvation God had provided for thee; thou didst not belong to the people of God upon
earth, and thou canst not dwell with them in glory.”
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There are few who consider that it is a crime for those called Christians to live
without Christ, when their lives are not stained with transgression. If Christianity
only required men to live without gross outward sin, paganism could furnish us with
many bright examples of this sort. But the religion of Christ requires a conformity,
not only in a man’s conduct, to the principles of the Gospel; but also a conformity in
his heart to the spirit and mind of Christ.
GILL, "There was a certain rich man,.... In Beza's most ancient copy, and in
another manuscript of his it is read by way of preface, "he said also another parable":
which shows, that this is not a history of matter of fact, or an historical account of
two such persons, as the "rich" man and the beggar, who had lately lived at
Jerusalem; though the Papists pretend, to this day, to point out the very spot of
ground in Jerusalem, where this rich man's house stood: nor is it to be understood
parabolically of any particular rich man, or prince; as Saul the first king of Israel; or
Herod, who now was reigning, and was clothed in purple, and lived in a sumptuous
manner: nor of rich men in general, though it greatly describes the characters of
such, at least of many of them; who only take care of their bodies, and neglect their
souls; adorn and pamper them, live in pleasure, and grow wanton, and have no
regard to the poor saints; and when they die go to hell; for their riches will not profit
them in a day of wrath, nor deliver from it, or be regarded by the Judge, any more
than hills and mountains will hide them from his face: but by the rich man are
meant, the Jews in general; for that this man is represented, and to be considered as
a Jew, is evident from Abraham being his father, and his calling him so, and
Abraham again calling him his son,
Luk_16:24of which relation the Jews much
boasted and gloried in; and from his brethren having Moses and the prophets, Luk_
16:29which were peculiar to the Jewish people; and from that invincible and
incurable infidelity in them, that they would not believe, though one rose from the
dead, Luk_16:31as the Jews would not believe in Christ though he himself rose from
the dead, which was the sign he gave them of his being the Messiah: and the general
design of the parable, is to expose the wickedness and unbelief of the Jews, and to
show their danger and misery, for their contempt and rejection of the Messiah; and
particularly the Pharisees are designed, who being covetous, had derided Christ for
what he had before said; and, who though high in the esteem of men, were an
abomination to God, Luk_16:14. These more especially boasted of Abraham being
their father; and of their being the disciples of Moses, and trusted in him, and in his
law; and thought they should have eternal life through having and reading the books
of Moses and the prophets: these may be called "a man", because this was the name
by which the Jews style themselves, in distinction from the Gentiles, whom they
compare to beasts; See Gill on Mat_15:26and this they ground on a passage in Eze_
34:31"and ye my flock, the flock of my pasture, are men": upon which their note is
(e),
"ye are called, םדא, "men", but the nations of the earth are not called men.''
And they may be called a "certain" man, a famous man, a man of note, as the Jews,
and especially the Pharisees, thought themselves to be; and therefore coveted the
chief places in the synagogues, and at feasts, and loved salutations and greetings in
market places, and to be called of men Rabbi, and master: as also a "rich man"; for
the Jews in general were a wealthy people, lived in a very fruitful country, and were
greatly indulged with the riches of providential goodness; and particularly the
Pharisees, many of whom were of the great sanhedrim, and rulers of synagogues, and
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elders of the people; and who by various methods, amassed to themselves great
riches, and even devoured widows' houses; see Luk_6:24and they were also rich in
outward means and ordinances, having the oracles of God, his word, worship, and
service; and as to their spiritual and eternal estate, in their own esteem; though they
were not truly rich in grace, not in faith, nor in spiritual knowledge, nor even in good
works, of which they so much boasted; but in appearance, and in their own conceit,
they were rich in the knowledge of the law, and in righteousness, which they
imagined was perfect, and so stood in need of nothing; no, not of repentance, and
especially of Christ, or of any thing from him:
which was clothed in purple and fine linen; or "byssus", which is said to (f)
grow on a tree, in height equal to a poplar, and in leaves like a willow, and was
brought out of India into Egypt, and much used there, as it also was among the Jews:
hence we often read (g)of אצובor ?s1pnt”_s1L"garments of byssus", or fine linen: the
Jews in general dressed well; their common apparel were fine linen and silk; see
Eze_16:10and so the Arabic version here renders it, "silk and purple"; and the Persic
version, "silks and bombycines": and the priests particularly, were arrayed in such a
habit; the robe of the ephod, and also its curious girdle, were of blue, purple, scarlet,
and fine linen, and at the hem of it were pomegranates of blue, purple, and scarlet,
Exo_28:6. And as for the Pharisees, they loved to go in long robes, and to make
broad their phylacteries, and enlarge the borders of their garments, which were
fringes of blue, joined unto them; and which may figuratively express the fine outside
show of holiness and righteousness, they made;
and fared sumptuously every day. The Jews in common lived well, being in a
land that flowed with milk and honey; see Eze_16:13and especially the priests, who
offered up lambs every day, besides other offerings, of which they had their part; as
also the Pharisees, who were often at feasts, where they loved the chief places: and
this may signify the easy and jocund life they lived; knowing no sorrow upon spiritual
accounts, having no sense of sin, nor sight of the spirituality of the law, nor view of
danger; but at perfect ease, and not emptied from vessel to vessel.
HENRY, "As the parable of the prodigal son set before us the grace of the gospel,
which is encouraging to us all, so this sets before us the wrath to come,and is
designed for our awakening; and very fast asleep those are in sin that will not be
awakened by it. The Pharisees made a jest of Christ's sermon against worldliness;
now this parable was intended to make those mockers serious. The tendency of the
gospel of Christ is both to reconcile us to poverty and affliction and to arm us against
temptations to worldliness and sensuality. Now this parable, by drawing the curtain,
and letting us see what will be the end of both in the other world, goes very far in
prosecuting those two great intentions. This parable is not like Christ's other
parables, in which spiritual things are represented by similitudes borrowed from
worldly things, as those of the sower and the seed (except that of the sheep and
goats), the prodigal son, and indeed all the rest but this. But here the spiritual things
themselvesare represented in a narrative or description of the different state of good
and bad in this world and the other. Yet we need not call it a history of a particular
occurrence, but it is matter of factthat is true every day, that poor godly people,
whom men neglect and trample upon, die away out of their miseries, and go to
heavenly bliss and joy, which is made the more pleasant to them by their preceding
sorrows; and that rich epicures, who live in luxury, and are unmerciful to the poor,
die, and go into a state of insupportable torment, which is the more grievous and
terrible to them because of the sensual lives they lived: and that there is no gaining
any relief from their torments. Is this a parable? What similitude is there in this? The
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discourse indeed between Abraham and the rich man is only an illustration of the
description, to make it the more affecting, like that between God and Satan in the
story of Job. Our Saviour came to bring us acquainted with another world, and to
show us the reference which thisworld has to that;and here is does it. In this
description (for so I shall choose to call it) we may observe,
I. The different condition of a wicked rich man,and a godly poor man,in this
world. We know that as some of late, so the Jews of old, were ready to make
prosperity one of the marks of a true church, of a good man and a favourite of
heaven, so that they could hardly have any favourable thoughts of a poor man.This
mistake Christ, upon all occasions, set himself to correct, and here very fully, where
we have,
1. A wicked man, and one that will be for ever miserable, in the height of prosperity
(Luk_16:19): There was a certain rich man.From the Latin we commonly call him
Dives - a rich man;but, as Bishop Tillotson observes, he has no name given him, as
the poor man has, because it had been invidious to have named any particular rich
man in such a description as this, and apt to provoke and gain ill-will. But others
observe that Christ would not do the rich man so much honour as to name him,
though when perhaps he called his lands by his own name he thought it should long
survive that of the beggar at his gate, which yet is here preserved, when that of the
rich man is buried in oblivion. Now we are told concerning this rich man,
(1.) That he was clothed in purple and fine linen,and that was his adorning.He
had fine linenfor pleasure,and clean, no doubt, every day; night-linen, and day-
linen. He had purplefor state,for that was the wear of princes, which has made some
conjecture that Christ had an eye to Herod in it. He never appeared abroad but in
great magnificence.
(2.) He fareddeliciously and sumptuously every day.His table was furnished with
all the varieties and dainties that nature and art could supply; his side-table richly
adorned with plate; his servants, who waited at table, in rich liveries; and the guests
at his table, no doubt, such as he thought gracedit. Well, and what harm was there
in all this? It is no sin to be rich, no sin to wear purple and fine linen, nor to keep a
plentiful table, if a man's estate will afford it. Not are we told that he got his estate by
fraud, oppression, or extortion, no, nor that he was drunk, or made others drunk;
but, [1.] Christ would hereby show that a man may have a great deal of the wealth,
and pomp, and pleasure of this world, and yet lie and perish for ever under God's
wrath and curse. We cannot infer from men's living great either that God loves them
ingiving them so much, or that they love God forgiving them so much; happiness
consists not in these things. [.2] That plenty and pleasure are a very dangerousand
to many a fataltemptation to luxury, and sensuality, and forgetfulness of God and
another world. This man might have been happy if he had not had great possessions
and enjoyments. [3.] That the indulgence of the body, and the ease and pleasure of
that, are the ruin of many a soul, and the interests of it. It is true, eating good meat
and wearing good clothes are lawful; but it is true that they often become the food
and fuel of pride and luxury, and so turn into sin to us. [4.] That feasting ourselves
and our friends, and, at the same time, forgetting the distresses of the poor and
afflicted, are very provoking to God and damning to the soul. The sin of this rich man
was not so much his dress or his diet, but his providing only for himself.
JAMISON, "purple and fine linen, etc.— (Compare
Est_8:15; Rev_18:12);
wanting nothing which taste and appetite craved and money could procure.
CALVIN, "Though Luke introduces some things between them, there can be no
doubt that this example was intended by Christ to confirm the discourse which
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we have last examined. He points out what condition awaits those (307) who
neglect the care of the poor, and indulge in all manner of gluttony; who give
themselves up to drunkenness and other pleasures, and allow their neighbors to
pine with hunger; nay, who cruelly kill with famine those whom they ought to
have relieved, when the means of doing so were in their power. Some look upon
it as a simple parable; but, as the name Lazarus occurs in it, I rather consider it
to be the narrative of an actual fact. But that is of little consequence, provided
that the reader comprehends the doctrine which it contains.
19.There was a certain rich man He is, first of all, described as clothed in purple
and fine linen, and enjoying every day splendor and luxury. This denotes a life
spent amidst delicacies, and superfluity, and pomp. Not that all elegance and
ornaments of dress are in themselves displeasing to God, or that all the care
bestowed on preparing victuals ought to be condemned; but because it seldom
happens that such things are kept in moderation. He who has a liking for fine
dress will constantly increase his luxury by fresh additions; and it is scarcely
possible that he who indulges in sumptuous and well garnished tables shall avoid
falling into intemperance. But the chief accusation brought against this man is
his cruelty in suffering Lazarus, poor andfull of sores, to lie out of doors at his
gate.
These two clauses Christ has exhibited in contrast. The rich man, devoted to the
pleasures of the table and to display, swallowed up, like an unsatiable gulf, his
enormous wealth, but remained unmoved by the poverty and distresses of
Lazarus, and knowingly and willingly suffered him to pine away with hunger,
cold, and the offensive smell of his sores. In this manner Ezekiel (Ezekiel 16:49)
accuses Sodom of not stretching out her hand to the poor amidst fullness of
bread and wine. Thefine linen, which is a peculiarly delicate fabric, is well-
known to have been used by the inhabitants of eastern countries for elegance and
splendor; a fashion which the Popish priests have imitated in what they call their
surplices.
PETT, "The story opens with the picture of a man who according to Pharisaic
teaching was a man blessed by God. He was wealthy, he dressed in the most
sumptuous of clothing, he ate at a well-filled table. He saw himself as ‘a7PoXlIa7PoXlIa7PoXlIa7PoXlI
royaltyroyaltyroyaltyroyalty’”Iן;I3o'7bIHa—;I";;hIabPSk;bIahbIk;Xe;yl;b!IahbIHa—;I";;hIX;;hIaXIaI‘oobI”Iן;I3o'7bIHa—;I";;hIabPSk;bIahbIk;Xe;yl;b!IahbIHa—;I";;hIX;;hIaXIaI‘oobI”Iן;I3o'7bIHa—;I";;hIabPSk;bIahbIk;Xe;yl;b!IahbIHa—;I";;hIX;;hIaXIaI‘oobI”Iן;I3o'7bIHa—;I";;hIabPSk;bIahbIk;Xe;yl;b!IahbIHa—;I";;hIX;;hIaXIaI‘oobI
;פaPe7;I"&Ia77!I/okIholHSh‘I"abI3aXIrho3hIa"o'lIHSP”I0hbIa77IlHo'‘HlIHo3I;פaPe7;I"&Ia77!I/okIholHSh‘I"abI3aXIrho3hIa"o'lIHSP”I0hbIa77IlHo'‘HlIHo3I;פaPe7;I"&Ia77!I/okIholHSh‘I"abI3aXIrho3hIa"o'lIHSP”I0hbIa77IlHo'‘HlIHo3I;פaPe7;I"&Ia77!I/okIholHSh‘I"abI3aXIrho3hIa"o'lIHSP”I0hbIa77IlHo'‘HlIHo3I
/okl'hal;IH;I3aX”Iן;I3aXIXHS;7b;bI/koPIlH;Ieko"7;PXIo/I7S/;IlHalI/ay;bIPoXlIe;oe7;!I/okl'hal;IH;I3aX”Iן;I3aXIXHS;7b;bI/koPIlH;Ieko"7;PXIo/I7S/;IlHalI/ay;bIPoXlIe;oe7;!I/okl'hal;IH;I3aX”Iן;I3aXIXHS;7b;bI/koPIlH;Ieko"7;PXIo/I7S/;IlHalI/ay;bIPoXlIe;oe7;!I/okl'hal;IH;I3aX”Iן;I3aXIXHS;7b;bI/koPIlH;Ieko"7;PXIo/I7S/;IlHalI/ay;bIPoXlIe;oe7;!I
aIeSyl'k;Io/Ilola7Iο"'lIX;7/SXHIahbIX;7/aIeSyl'k;Io/Ilola7Iο"'lIX;7/SXHIahbIX;7/aIeSyl'k;Io/Ilola7Iο"'lIX;7/SXHIahbIX;7/aIeSyl'k;Io/Ilola7Iο"'lIX;7/SXHIahbIX;7/ףccףXalSX/S;bυIyohl;hlP;hl”IןSXIy7olHSh‘!IS/IholIHSXIXalSX/S;bυIyohl;hlP;hl”IןSXIy7olHSh‘!IS/IholIHSXIXalSX/S;bυIyohl;hlP;hl”IןSXIy7olHSh‘!IS/IholIHSXIXalSX/S;bυIyohl;hlP;hl”IןSXIy7olHSh‘!IS/IholIHSXI
7S/;!I3aXIPob;77;bIohIlH;I3oPahIShIZko—;k"XI7S/;!I3aXIPob;77;bIohIlH;I3oPahIShIZko—;k"XI7S/;!I3aXIPob;77;bIohIlH;I3oPahIShIZko—;k"XI7S/;!I3aXIPob;77;bIohIlH;I3oPahIShIZko—;k"XI=ס45531:2231:22=ס455”Iר'lI3H;k;aXI/okIH;kISlI3aXIaI”Iר'lI3H;k;aXI/okIH;kISlI3aXIaI”Iר'lI3H;k;aXI/okIH;kISlI3aXIaI”Iר'lI3H;k;aXI/okIH;kISlI3aXIaI
XS‘hIo/IH;kIShb'Xlk&!I/okIHSPISlI3aXIaIXS‘hIo/IHSXIlola7IX;7/XS‘hIo/IH;kIShb'Xlk&!I/okIHSPISlI3aXIaIXS‘hIo/IHSXIlola7IX;7/XS‘hIo/IH;kIShb'Xlk&!I/okIHSPISlI3aXIaIXS‘hIo/IHSXIlola7IX;7/XS‘hIo/IH;kIShb'Xlk&!I/okIHSPISlI3aXIaIXS‘hIo/IHSXIlola7IX;7/ףccףX'//SyS;hy&IahbIX;7/SXHh;XX”X'//SyS;hy&IahbIX;7/SXHh;XX”X'//SyS;hy&IahbIX;7/SXHh;XX”X'//SyS;hy&IahbIX;7/SXHh;XX”
PETT, "The Rich Man and Lazarus (16:19-31).
This story deals with two aspects of what has gone before, the danger of
151

possessing riches and not using them rightly, and the danger of ignoring God’XIXIXIXI
lk';IτhXlk'ylSoh”Iץ;X'XI3S77IeoShlIo'lIlHalIS/Ioh7&IlH;IkSyHIPahIHabIH;;b;bIlH;Ilk';IτhXlk'ylSoh”Iץ;X'XI3S77IeoShlIo'lIlHalIS/Ioh7&IlH;IkSyHIPahIHabIH;;b;bIlH;Ilk';IτhXlk'ylSoh”Iץ;X'XI3S77IeoShlIo'lIlHalIS/Ioh7&IlH;IkSyHIPahIHabIH;;b;bIlH;Ilk';IτhXlk'ylSoh”Iץ;X'XI3S77IeoShlIo'lIlHalIS/Ioh7&IlH;IkSyHIPahIHabIH;;b;bIlH;I
τhXlk'ylSohI‘S—;hI"&IWoX;XIahbIlH;IekoeH;lXIH;I3o'7bIholIHa—;I;hb;bI'eIShIןab;X!IτhXlk'ylSohI‘S—;hI"&IWoX;XIahbIlH;IekoeH;lXIH;I3o'7bIholIHa—;I;hb;bI'eIShIןab;X!IτhXlk'ylSohI‘S—;hI"&IWoX;XIahbIlH;IekoeH;lXIH;I3o'7bIholIHa—;I;hb;bI'eIShIןab;X!IτhXlk'ylSohI‘S—;hI"&IWoX;XIahbIlH;IekoeH;lXIH;I3o'7bIholIHa—;I;hb;bI'eIShIןab;X!I
ahbISlISXI;כ'a77&Ioe;hIloIHSXI"kolH;kXIοahbI"&ISPe7SyalSohIlH;IZHakSX;;XυIloIH;akISlIahbISlISXI;כ'a77&Ioe;hIloIHSXI"kolH;kXIοahbI"&ISPe7SyalSohIlH;IZHakSX;;XυIloIH;akISlIahbISlISXI;כ'a77&Ioe;hIloIHSXI"kolH;kXIοahbI"&ISPe7SyalSohIlH;IZHakSX;;XυIloIH;akISlIahbISlISXI;כ'a77&Ioe;hIloIHSXI"kolH;kXIοahbI"&ISPe7SyalSohIlH;IZHakSX;;XυIloIH;akISlI
loo”Iτ/IlH;&IboIholIlH;hIlH;I/a'7lI7S;XI3SlHIlH;P”IτlIS77'Xlkal;XIlH;I/aylIlH;Ioh;I3HoISXIloo”Iτ/IlH;&IboIholIlH;hIlH;I/a'7lI7S;XI3SlHIlH;P”IτlIS77'Xlkal;XIlH;I/aylIlH;Ioh;I3HoISXIloo”Iτ/IlH;&IboIholIlH;hIlH;I/a'7lI7S;XI3SlHIlH;P”IτlIS77'Xlkal;XIlH;I/aylIlH;Ioh;I3HoISXIloo”Iτ/IlH;&IboIholIlH;hIlH;I/a'7lI7S;XI3SlHIlH;P”IτlIS77'Xlkal;XIlH;I/aylIlH;Ioh;I3HoISXI
HS‘H7&I;פa7l;bIaPoh‘IP;hIPa&I3;77I";IahIa"oPShalSohIShIlH;IXS‘HlIo/I…obIοי'r;IHS‘H7&I;פa7l;bIaPoh‘IP;hIPa&I3;77I";IahIa"oPShalSohIShIlH;IXS‘HlIo/I…obIοי'r;IHS‘H7&I;פa7l;bIaPoh‘IP;hIPa&I3;77I";IahIa"oPShalSohIShIlH;IXS‘HlIo/I…obIοי'r;IHS‘H7&I;פa7l;bIaPoh‘IP;hIPa&I3;77I";IahIa"oPShalSohIShIlH;IXS‘HlIo/I…obIοי'r;I
16:1516:1516:1516:15).).).).
The story is closely connected with what has gone before. Had the rich man
recognised that his wealth was entrusted to him by God for the purpose of using
it in God’XIX;k—Sy;!IahbIHabIH;IXo'‘HlI/kS;hbXIShI;l;kha7Ib3;77Sh‘XI"&IHa—Sh‘IaIH;aklIXIX;k—Sy;!IahbIHabIH;IXo'‘HlI/kS;hbXIShI;l;kha7Ib3;77Sh‘XI"&IHa—Sh‘IaIH;aklIXIX;k—Sy;!IahbIHabIH;IXo'‘HlI/kS;hbXIShI;l;kha7Ib3;77Sh‘XI"&IHa—Sh‘IaIH;aklIXIX;k—Sy;!IahbIHabIH;IXo'‘HlI/kS;hbXIShI;l;kha7Ib3;77Sh‘XI"&IHa—Sh‘IaIH;aklI
kS‘HlIlo3akbXI…ob!IXoIlHalIH;I'X;bIHSXI3;a7lHIekoe;k7&!IH;I3o'7bIholIHa—;I;hb;bI'eIkS‘HlIlo3akbXI…ob!IXoIlHalIH;I'X;bIHSXI3;a7lHIekoe;k7&!IH;I3o'7bIholIHa—;I;hb;bI'eIkS‘HlIlo3akbXI…ob!IXoIlHalIH;I'X;bIHSXI3;a7lHIekoe;k7&!IH;I3o'7bIholIHa—;I;hb;bI'eIkS‘HlIlo3akbXI…ob!IXoIlHalIH;I'X;bIHSXI3;a7lHIekoe;k7&!IH;I3o'7bIholIHa—;I;hb;bI'eI
3H;k;IH;IbSbIοי'r;I3H;k;IH;IbSbIοי'r;I3H;k;IH;IbSbIοי'r;I3H;k;IH;IbSbIοי'r;Iס?4ה16:916:9ס?4הυ”Iר'lIHSXIallSl'b;I3aXI7Sr;IlHalIo/IlH;IZHakSX;;XIοי'r;Iυ”Iר'lIHSXIallSl'b;I3aXI7Sr;IlHalIo/IlH;IZHakSX;;XIοי'r;Iυ”Iר'lIHSXIallSl'b;I3aXI7Sr;IlHalIo/IlH;IZHakSX;;XIοי'r;Iυ”Iר'lIHSXIallSl'b;I3aXI7Sr;IlHalIo/IlH;IZHakSX;;XIοי'r;I
16:1416:1416:1416:14cccc151515סנυ”Iן;IyohXSb;k;bIlHalIHSXI3;a7lHIb;PohXlkal;bIHo3I‘oobIH;I3aX!IahbIbSbIυ”Iן;IyohXSb;k;bIlHalIHSXI3;a7lHIb;PohXlkal;bIHo3I‘oobIH;I3aX!IahbIbSbIυ”Iן;IyohXSb;k;bIlHalIHSXI3;a7lHIb;PohXlkal;bIHo3I‘oobIH;I3aX!IahbIbSbIυ”Iן;IyohXSb;k;bIlHalIHSXI3;a7lHIb;PohXlkal;bIHo3I‘oobIH;I3aX!IahbIbSbI
holIk;a7SX;I3HalISlIHabIl'kh;bIHSPIShlo”IτlI3aXIaI3akhSh‘IloIlH;IZHakSX;;X!I3HoIHabIholIk;a7SX;I3HalISlIHabIl'kh;bIHSPIShlo”IτlI3aXIaI3akhSh‘IloIlH;IZHakSX;;X!I3HoIHabIholIk;a7SX;I3HalISlIHabIl'kh;bIHSPIShlo”IτlI3aXIaI3akhSh‘IloIlH;IZHakSX;;X!I3HoIHabIholIk;a7SX;I3HalISlIHabIl'kh;bIHSPIShlo”IτlI3aXIaI3akhSh‘IloIlH;IZHakSX;;X!I3HoIHabI
Q;;k;bIalIןSXIl;ayHSh‘Ia"o'lI3;a7lH!Io/I3HalIlH;SkIallSl'b;IloI3;a7lHIyo'7bIk;X'7lISh”IQ;;k;bIalIןSXIl;ayHSh‘Ia"o'lI3;a7lH!Io/I3HalIlH;SkIallSl'b;IloI3;a7lHIyo'7bIk;X'7lISh”IQ;;k;bIalIןSXIl;ayHSh‘Ia"o'lI3;a7lH!Io/I3HalIlH;SkIallSl'b;IloI3;a7lHIyo'7bIk;X'7lISh”IQ;;k;bIalIןSXIl;ayHSh‘Ia"o'lI3;a7lH!Io/I3HalIlH;SkIallSl'b;IloI3;a7lHIyo'7bIk;X'7lISh”I
τhIyohlkaXlIיaאak'XIbSbIHa—;I/kS;hbXIShI;l;kha7Ib3;77Sh‘X!I";ya'X;I"&I";Sh‘IhaP;bIτhIyohlkaXlIיaאak'XIbSbIHa—;I/kS;hbXIShI;l;kha7Ib3;77Sh‘X!I";ya'X;I"&I";Sh‘IhaP;bIτhIyohlkaXlIיaאak'XIbSbIHa—;I/kS;hbXIShI;l;kha7Ib3;77Sh‘X!I";ya'X;I"&I";Sh‘IhaP;bIτhIyohlkaXlIיaאak'XIbSbIHa—;I/kS;hbXIShI;l;kha7Ib3;77Sh‘X!I";ya'X;I"&I";Sh‘IhaP;bI
H;ISXIk;—;a7;bIaXIoh;I3HoX;IhaP;I3aXI3kSll;hIShIן;a—;hIοי'r;IH;ISXIk;—;a7;bIaXIoh;I3HoX;IhaP;I3aXI3kSll;hIShIן;a—;hIοי'r;IH;ISXIk;—;a7;bIaXIoh;I3HoX;IhaP;I3aXI3kSll;hIShIן;a—;hIοי'r;IH;ISXIk;—;a7;bIaXIoh;I3HoX;IhaP;I3aXI3kSll;hIShIן;a—;hIοי'r;Iסד45ד10:2010:20סד45דυ”IτlI3aXIυ”IτlI3aXIυ”IτlI3aXIυ”IτlI3aXI
/'klH;kIaI3akhSh‘IloIlH;IZHakSX;;XIlHalIlH;&IXHo'7bI7SXl;hIloIWoX;XIahbIlH;IekoeH;lXI/'klH;kIaI3akhSh‘IloIlH;IZHakSX;;XIlHalIlH;&IXHo'7bI7SXl;hIloIWoX;XIahbIlH;IekoeH;lXI/'klH;kIaI3akhSh‘IloIlH;IZHakSX;;XIlHalIlH;&IXHo'7bI7SXl;hIloIWoX;XIahbIlH;IekoeH;lXI/'klH;kIaI3akhSh‘IloIlH;IZHakSX;;XIlHalIlH;&IXHo'7bI7SXl;hIloIWoX;XIahbIlH;IekoeH;lXI
οי'r;Iοי'r;Iοי'r;Iοי'r;Iס?4ס?16:1616:16ס?4ס?[Iי'r;I[Iי'r;I[Iי'r;I[Iי'r;Iס?45ה16:2916:29ס?45ה[Iי'r;I[Iי'r;I[Iי'r;I[Iי'r;Iס?4=ס16:3116:31ס?4=סυ!IahbIholIloIlkabSlSohXIlHalI3;k;IholI‘;h'Sh;7&Iυ!IahbIholIloIlkabSlSohXIlHalI3;k;IholI‘;h'Sh;7&Iυ!IahbIholIloIlkabSlSohXIlHalI3;k;IholI‘;h'Sh;7&Iυ!IahbIholIloIlkabSlSohXIlHalI3;k;IholI‘;h'Sh;7&I
lH;I3okbIo/I…obIοWakrIlH;I3okbIo/I…obIοWakrIlH;I3okbIo/I…obIοWakrIlH;I3okbIo/I…obIοWakrIz4ס=7:137:137:13).).).).
Some claim that this is not a parable but a true story, partly on the grounds that
the idea of it being a parable is not mentioned, and partly because Jesus does not
usually include names in parables. However there are certainly other parables
where they are clearly parables and yet are not so described, and it may be
argued that the name is given to the beggar in order specifically to indicate his
relationship with God. For it is by naming him that Jesus is able to convey the
fact that he is a godly man. This is revealed by the fact that his name means ‘…obI…obI…obI…obI
HaXIH;7e;bHaXIH;7e;bHaXIH;7e;bHaXIH;7e;b’”Iץ;X'XIbSbIholI3ahlIloI‘S—;IlH;ISPek;XXSohIlHalIa77IeookIP;hI”Iץ;X'XIbSbIholI3ahlIloI‘S—;IlH;ISPek;XXSohIlHalIa77IeookIP;hI”Iץ;X'XIbSbIholI3ahlIloI‘S—;IlH;ISPek;XXSohIlHalIa77IeookIP;hI”Iץ;X'XIbSbIholI3ahlIloI‘S—;IlH;ISPek;XXSohIlHalIa77IeookIP;hI
a'loPalSya77&I3;hlIloa'loPalSya77&I3;hlIloa'loPalSya77&I3;hlIloa'loPalSya77&I3;hlIlo‘HeavenHeavenHeavenHeaven’!I"'lISlI3aXIoh7&IlHoX;I3SlHIaIk;7alSohXHSeI3SlHI…ob”I!I"'lISlI3aXIoh7&IlHoX;I3SlHIaIk;7alSohXHSeI3SlHI…ob”I!I"'lISlI3aXIoh7&IlHoX;I3SlHIaIk;7alSohXHSeI3SlHI…ob”I!I"'lISlI3aXIoh7&IlHoX;I3SlHIaIk;7alSohXHSeI3SlHI…ob”I
οיaאak'X!IokIת7;aאak!I3aXIaIHS‘H7&Ieoe'7akIhaP;IalIlHSXIe;kSobIahbIlH;k;ISXIοיaאak'X!IokIת7;aאak!I3aXIaIHS‘H7&Ieoe'7akIhaP;IalIlHSXIe;kSobIahbIlH;k;ISXIοיaאak'X!IokIת7;aאak!I3aXIaIHS‘H7&Ieoe'7akIhaP;IalIlHSXIe;kSobIahbIlH;k;ISXIοיaאak'X!IokIת7;aאak!I3aXIaIHS‘H7&Ieoe'7akIhaP;IalIlHSXIe;kSobIahbIlH;k;ISXI
a"Xo7'l;7&IhoIk;aXohI3H&I3;IXHo'7bIyohh;ylIlHSXIיaאak'XI3SlHIlH;Ioh;Ib;XykS";bIShIa"Xo7'l;7&IhoIk;aXohI3H&I3;IXHo'7bIyohh;ylIlHSXIיaאak'XI3SlHIlH;Ioh;Ib;XykS";bIShIa"Xo7'l;7&IhoIk;aXohI3H&I3;IXHo'7bIyohh;ylIlHSXIיaאak'XI3SlHIlH;Ioh;Ib;XykS";bIShIa"Xo7'l;7&IhoIk;aXohI3H&I3;IXHo'7bIyohh;ylIlHSXIיaאak'XI3SlHIlH;Ioh;Ib;XykS";bIShI
ץoHhIץoHhIץoHhIץoHhIסס1111ססυ”IτhI/aylI/SylSoha7IXlokS;XIo/Ie;oe7;I‘oSh‘IShloIlH;Ia/l;k3ok7bIahbIk;l'khSh‘Iυ”IτhI/aylI/SylSoha7IXlokS;XIo/Ie;oe7;I‘oSh‘IShloIlH;Ia/l;k3ok7bIahbIk;l'khSh‘Iυ”IτhI/aylI/SylSoha7IXlokS;XIo/Ie;oe7;I‘oSh‘IShloIlH;Ia/l;k3ok7bIahbIk;l'khSh‘Iυ”IτhI/aylI/SylSoha7IXlokS;XIo/Ie;oe7;I‘oSh‘IShloIlH;Ia/l;k3ok7bIahbIk;l'khSh‘I
loI‘S—;Ib;laS7XIo/IlH;Ia/l;k3ok7bI3;k;Ieoe'7akIShIlH;IahyS;hlI3ok7b!IahbIlH;IloI‘S—;Ib;laS7XIo/IlH;Ia/l;k3ok7bI3;k;Ieoe'7akIShIlH;IahyS;hlI3ok7b!IahbIlH;IloI‘S—;Ib;laS7XIo/IlH;Ia/l;k3ok7bI3;k;Ieoe'7akIShIlH;IahyS;hlI3ok7b!IahbIlH;IloI‘S—;Ib;laS7XIo/IlH;Ia/l;k3ok7bI3;k;Ieoe'7akIShIlH;IahyS;hlI3ok7b!IahbIlH;I
yHakayl;kXI3;k;Ik;‘'7ak7&IhaP;b”I’oIlH'XISlI3aXIH;k;”Iοןo3;—;k!ISlIXHo'7bI";IyHakayl;kXI3;k;Ik;‘'7ak7&IhaP;b”I’oIlH'XISlI3aXIH;k;”Iοןo3;—;k!ISlIXHo'7bI";IyHakayl;kXI3;k;Ik;‘'7ak7&IhaP;b”I’oIlH'XISlI3aXIH;k;”Iοןo3;—;k!ISlIXHo'7bI";IyHakayl;kXI3;k;Ik;‘'7ak7&IhaP;b”I’oIlH'XISlI3aXIH;k;”Iοןo3;—;k!ISlIXHo'7bI";I
152

k;yo‘hSX;bIlHalIץ;X'XIayl'a77&IPar;XIy7;akIH;k;IlHalIk;l'khSh‘I/koPIlH;Ia/l;k7S/;ISXIk;yo‘hSX;bIlHalIץ;X'XIayl'a77&IPar;XIy7;akIH;k;IlHalIk;l'khSh‘I/koPIlH;Ia/l;k7S/;ISXIk;yo‘hSX;bIlHalIץ;X'XIayl'a77&IPar;XIy7;akIH;k;IlHalIk;l'khSh‘I/koPIlH;Ia/l;k7S/;ISXIk;yo‘hSX;bIlHalIץ;X'XIayl'a77&IPar;XIy7;akIH;k;IlHalIk;l'khSh‘I/koPIlH;Ia/l;k7S/;ISXI
XoP;lHSh‘IlHalISXIholIa77o3;bIloIHaee;hυ”XoP;lHSh‘IlHalISXIholIa77o3;bIloIHaee;hυ”XoP;lHSh‘IlHalISXIholIa77o3;bIloIHaee;hυ”XoP;lHSh‘IlHalISXIholIa77o3;bIloIHaee;hυ”
Furthermore we must recognise that most of the details in the story must be
metaphorical whether it is a parable or not. They cannot be taken as a genuinely
physical description of what lies beyond the grave if for no other reason than
that this is before the resurrection so that those in question have no bodies. The
vivid detail is in order to convey ideas, not in order to give us the geography of
the afterworld, and of the state of those who had passed on, except in the most
general terms.
Analysis.
a There was a certain rich man, and he was clothed in purple and fine
linen, faring sumptuously every day (Luke 16:19 a).
b And a certain beggar named Lazarus was laid at his gate, full of sores, and
desiring to be fed with the crumbs that fell from the rich man’XIla"7;”Iק;X!I;—;hIXIla"7;”Iק;X!I;—;hIXIla"7;”Iק;X!I;—;hIXIla"7;”Iק;X!I;—;hI
lH;Ibo‘XIyaP;IahbI7Syr;bIHSXIXok;XIοי'r;IlH;Ibo‘XIyaP;IahbI7Syr;bIHSXIXok;XIοי'r;IlH;Ibo‘XIyaP;IahbI7Syr;bIHSXIXok;XIοי'r;IlH;Ibo‘XIyaP;IahbI7Syr;bIHSXIXok;XIοי'r;Iס?45ד16:2016:2016:20cccc21212121).).).).
c And it came about that the beggar died, and that he was carried away by the
angels into Abraham’XI"oXoP!IahbIlH;IkSyHIPahIa7XoIbS;b!IahbI3aXI"'kS;b!IahbIShIXI"oXoP!IahbIlH;IkSyHIPahIa7XoIbS;b!IahbI3aXI"'kS;b!IahbIShIXI"oXoP!IahbIlH;IkSyHIPahIa7XoIbS;b!IahbI3aXI"'kS;b!IahbIShIXI"oXoP!IahbIlH;IkSyHIPahIa7XoIbS;b!IahbI3aXI"'kS;b!IahbIShI
ןab;XIH;I7S/l;bI'eIHSXI;&;X!I";Sh‘IShIlokP;hlX!IahbIX;;XI0"kaHaPIa/akIo//!IahbIןab;XIH;I7S/l;bI'eIHSXI;&;X!I";Sh‘IShIlokP;hlX!IahbIX;;XI0"kaHaPIa/akIo//!IahbIןab;XIH;I7S/l;bI'eIHSXI;&;X!I";Sh‘IShIlokP;hlX!IahbIX;;XI0"kaHaPIa/akIo//!IahbIןab;XIH;I7S/l;bI'eIHSXI;&;X!I";Sh‘IShIlokP;hlX!IahbIX;;XI0"kaHaPIa/akIo//!IahbI
יaאak'XIShIHSXI"oXoPIοי'r;Iיaאak'XIShIHSXI"oXoPIοי'r;Iיaאak'XIShIHSXI"oXoPIοי'r;Iיaאak'XIShIHSXI"oXoPIοי'r;Iס?45516:2216:2216:22cccc23232323).).).).
d And he cried and said, “ךalH;kI0"kaHaP!IHa—;IP;ky&IohIP;!IahbIX;hbIיaאak'X!IךalH;kI0"kaHaP!IHa—;IP;ky&IohIP;!IahbIX;hbIיaאak'X!IךalH;kI0"kaHaP!IHa—;IP;ky&IohIP;!IahbIX;hbIיaאak'X!IךalH;kI0"kaHaP!IHa—;IP;ky&IohIP;!IahbIX;hbIיaאak'X!I
lHalIH;IPa&IbSeIlH;IlSeIo/IHSXI/Sh‘;kIShI3al;k!IahbIyoo7IP&Iloh‘';!I/okIτIaPIShIlHalIH;IPa&IbSeIlH;IlSeIo/IHSXI/Sh‘;kIShI3al;k!IahbIyoo7IP&Iloh‘';!I/okIτIaPIShIlHalIH;IPa&IbSeIlH;IlSeIo/IHSXI/Sh‘;kIShI3al;k!IahbIyoo7IP&Iloh‘';!I/okIτIaPIShIlHalIH;IPa&IbSeIlH;IlSeIo/IHSXI/Sh‘;kIShI3al;k!IahbIyoo7IP&Iloh‘';!I/okIτIaPIShI
ah‘'SXHIShIlHSXI/7aP;ah‘'SXHIShIlHSXI/7aP;ah‘'SXHIShIlHSXI/7aP;ah‘'SXHIShIlHSXI/7aP;”οי'r;Iοי'r;Iοי'r;Iοי'r;Iס?45816:2416:2416:24).).).).
e But Abraham said, “’oh!Ik;P;P";kIlHalI&o'IShI&o'kI7S/;lSP;Ik;y;S—;bI&o'kI‘oobI’oh!Ik;P;P";kIlHalI&o'IShI&o'kI7S/;lSP;Ik;y;S—;bI&o'kI‘oobI’oh!Ik;P;P";kIlHalI&o'IShI&o'kI7S/;lSP;Ik;y;S—;bI&o'kI‘oobI’oh!Ik;P;P";kIlHalI&o'IShI&o'kI7S/;lSP;Ik;y;S—;bI&o'kI‘oobI
lHSh‘X!IahbIיaאak'XIShIlH;IXaP;I3a&I;—S7IlHSh‘X!I"'lIho3IH;k;IH;ISXIyoP/okl;b!IahbIlHSh‘X!IahbIיaאak'XIShIlH;IXaP;I3a&I;—S7IlHSh‘X!I"'lIho3IH;k;IH;ISXIyoP/okl;b!IahbIlHSh‘X!IahbIיaאak'XIShIlH;IXaP;I3a&I;—S7IlHSh‘X!I"'lIho3IH;k;IH;ISXIyoP/okl;b!IahbIlHSh‘X!IahbIיaאak'XIShIlH;IXaP;I3a&I;—S7IlHSh‘X!I"'lIho3IH;k;IH;ISXIyoP/okl;b!IahbI
&o'Iak;IShIah‘'SXH!IahbI";XSb;XIa77IlHSX!I";l3;;hI'XIahbI&o'IlH;k;ISXIaI‘k;alI‘'7/I&o'Iak;IShIah‘'SXH!IahbI";XSb;XIa77IlHSX!I";l3;;hI'XIahbI&o'IlH;k;ISXIaI‘k;alI‘'7/I&o'Iak;IShIah‘'SXH!IahbI";XSb;XIa77IlHSX!I";l3;;hI'XIahbI&o'IlH;k;ISXIaI‘k;alI‘'7/I&o'Iak;IShIah‘'SXH!IahbI";XSb;XIa77IlHSX!I";l3;;hI'XIahbI&o'IlH;k;ISXIaI‘k;alI‘'7/I
/Sפ;b!IXoIlHalIlHoX;I3HoI3o'7bIeaXXI/koPIH;k;IloI&o'IPa&IholI";Ia"7;!IahbIlHalIhoh;I/Sפ;b!IXoIlHalIlHoX;I3HoI3o'7bIeaXXI/koPIH;k;IloI&o'IPa&IholI";Ia"7;!IahbIlHalIhoh;I/Sפ;b!IXoIlHalIlHoX;I3HoI3o'7bIeaXXI/koPIH;k;IloI&o'IPa&IholI";Ia"7;!IahbIlHalIhoh;I/Sפ;b!IXoIlHalIlHoX;I3HoI3o'7bIeaXXI/koPIH;k;IloI&o'IPa&IholI";Ia"7;!IahbIlHalIhoh;I
Pa&IykoXXIo—;kI/koPIlH;k;IloI'XPa&IykoXXIo—;kI/koPIlH;k;IloI'XPa&IykoXXIo—;kI/koPIlH;k;IloI'XPa&IykoXXIo—;kI/koPIlH;k;IloI'X”οי'r;Iοי'r;Iοי'r;Iοי'r;Iס?45נ16:2516:2516:25cccc26262626).).).).
d And he said, “τIeka&I&o'IlH;k;/ok;!I/alH;k!IlHalI&o'I3o'7bIX;hbIHSPIloIP&IτIeka&I&o'IlH;k;/ok;!I/alH;k!IlHalI&o'I3o'7bIX;hbIHSPIloIP&IτIeka&I&o'IlH;k;/ok;!I/alH;k!IlHalI&o'I3o'7bIX;hbIHSPIloIP&IτIeka&I&o'IlH;k;/ok;!I/alH;k!IlHalI&o'I3o'7bIX;hbIHSPIloIP&I
fatherfatherfatherfather’XIHo'X;!I/okIτIHa—;I/S—;I"kolH;kX!IlHalIH;IPa&Il;XlS/&IloIlH;P!I7;XlIlH;&Ia7XoIXIHo'X;!I/okIτIHa—;I/S—;I"kolH;kX!IlHalIH;IPa&Il;XlS/&IloIlH;P!I7;XlIlH;&Ia7XoIXIHo'X;!I/okIτIHa—;I/S—;I"kolH;kX!IlHalIH;IPa&Il;XlS/&IloIlH;P!I7;XlIlH;&Ia7XoIXIHo'X;!I/okIτIHa—;I/S—;I"kolH;kX!IlHalIH;IPa&Il;XlS/&IloIlH;P!I7;XlIlH;&Ia7XoI
yoP;IShloIlHSXIe7ay;Io/IlokP;hlyoP;IShloIlHSXIe7ay;Io/IlokP;hlyoP;IShloIlHSXIe7ay;Io/IlokP;hlyoP;IShloIlHSXIe7ay;Io/IlokP;hl”οי'r;Iοי'r;Iοי'r;Iοי'r;Iס?45z16:2716:2716:27cccc28282828).).).).
c But Abraham says, “FH;&IHa—;IWoX;XIahbIlH;IekoeH;lX!I7;lIlH;PIH;akIlH;mFH;&IHa—;IWoX;XIahbIlH;IekoeH;lX!I7;lIlH;PIH;akIlH;mFH;&IHa—;IWoX;XIahbIlH;IekoeH;lX!I7;lIlH;PIH;akIlH;mFH;&IHa—;IWoX;XIahbIlH;IekoeH;lX!I7;lIlH;PIH;akIlH;m”
οי'r;Iοי'r;Iοי'r;Iοי'r;Iס?45ה16:2916:2916:29).).).).
b And he said, “ςo!I/alH;kI0"kaHaP!I"'lIS/Ioh;I‘oIloIlH;PI/koPIlH;Ib;ab!IlH;&I3S77Iςo!I/alH;kI0"kaHaP!I"'lIS/Ioh;I‘oIloIlH;PI/koPIlH;Ib;ab!IlH;&I3S77Iςo!I/alH;kI0"kaHaP!I"'lIS/Ioh;I‘oIloIlH;PI/koPIlH;Ib;ab!IlH;&I3S77Iςo!I/alH;kI0"kaHaP!I"'lIS/Ioh;I‘oIloIlH;PI/koPIlH;Ib;ab!IlH;&I3S77I
repentrepentrepentrepent”οי'r;Iοי'r;Iοי'r;Iοי'r;Iס?4=ד16:3016:3016:30).).).).
a And he said to him, “τ/IlH;&IboIholIH;akIWoX;XIahbIlH;IekoeH;lX!Ih;SlH;kI3S77Iτ/IlH;&IboIholIH;akIWoX;XIahbIlH;IekoeH;lX!Ih;SlH;kI3S77Iτ/IlH;&IboIholIH;akIWoX;XIahbIlH;IekoeH;lX!Ih;SlH;kI3S77Iτ/IlH;&IboIholIH;akIWoX;XIahbIlH;IekoeH;lX!Ih;SlH;kI3S77I
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lH;&I";Ie;kX'ab;b!IS/Ioh;IkSX;I/koPIlH;Ib;ablH;&I";Ie;kX'ab;b!IS/Ioh;IkSX;I/koPIlH;Ib;ablH;&I";Ie;kX'ab;b!IS/Ioh;IkSX;I/koPIlH;Ib;ablH;&I";Ie;kX'ab;b!IS/Ioh;IkSX;I/koPIlH;Ib;ab”οי'r;Iοי'r;Iοי'r;Iοי'r;Iס?4=ס16:3116:3116:31).).).).
Note that in ‘aaaa’lH;k;ISXIaIkSyHIPahI3SlHI‘k;alI3;a7lHIο3HoIPahS/;Xl7&Ibo;XIholIH;akIlH;k;ISXIaIkSyHIPahI3SlHI‘k;alI3;a7lHIο3HoIPahS/;Xl7&Ibo;XIholIH;akIlH;k;ISXIaIkSyHIPahI3SlHI‘k;alI3;a7lHIο3HoIPahS/;Xl7&Ibo;XIholIH;akIlH;k;ISXIaIkSyHIPahI3SlHI‘k;alI3;a7lHIο3HoIPahS/;Xl7&Ibo;XIholIH;akI
GodGodGodGod’XIיa3IlHko'‘HIWoX;Xυ!IahbIShIlH;Ieaka77;7IS/IHSXI"kolH;kXI3HoIak;Ia7XoIkSyHIboIXIיa3IlHko'‘HIWoX;Xυ!IahbIShIlH;Ieaka77;7IS/IHSXI"kolH;kXI3HoIak;Ia7XoIkSyHIboIXIיa3IlHko'‘HIWoX;Xυ!IahbIShIlH;Ieaka77;7IS/IHSXI"kolH;kXI3HoIak;Ia7XoIkSyHIboIXIיa3IlHko'‘HIWoX;Xυ!IahbIShIlH;Ieaka77;7IS/IHSXI"kolH;kXI3HoIak;Ia7XoIkSyHIboI
holIH;akIWoX;XIlH;hIhoIolH;kIP;lHobI3S77I";IX'//SyS;hlIloIPo—;IlH;P”IτhholIH;akIWoX;XIlH;hIhoIolH;kIP;lHobI3S77I";IX'//SyS;hlIloIPo—;IlH;P”IτhholIH;akIWoX;XIlH;hIhoIolH;kIP;lHobI3S77I";IX'//SyS;hlIloIPo—;IlH;P”IτhholIH;akIWoX;XIlH;hIhoIolH;kIP;lHobI3S77I";IX'//SyS;hlIloIPo—;IlH;P”Iτh‘bbbb’lH;k;ISXIlH;k;ISXIlH;k;ISXIlH;k;ISXI
aIy;klaShIיaאak'XI7S—Sh‘IShIPSX;k&!IahbIShIlH;Ieaka77;7IlH;IkSyHIPahIb;XSk;XIlHalIlHSXIaIy;klaShIיaאak'XI7S—Sh‘IShIPSX;k&!IahbIShIlH;Ieaka77;7IlH;IkSyHIPahIb;XSk;XIlHalIlHSXIaIy;klaShIיaאak'XI7S—Sh‘IShIPSX;k&!IahbIShIlH;Ieaka77;7IlH;IkSyHIPahIb;XSk;XIlHalIlHSXIaIy;klaShIיaאak'XI7S—Sh‘IShIPSX;k&!IahbIShIlH;Ieaka77;7IlH;IkSyHIPahIb;XSk;XIlHalIlHSXI
יaאak'XI3HoPIH;IHabI7;/lIloI7S—;IShIPSX;k&I‘oIloIHSXI3;a7lH&I"kolH;kXIloI3akhIlH;PIיaאak'XI3HoPIH;IHabI7;/lIloI7S—;IShIPSX;k&I‘oIloIHSXI3;a7lH&I"kolH;kXIloI3akhIlH;PIיaאak'XI3HoPIH;IHabI7;/lIloI7S—;IShIPSX;k&I‘oIloIHSXI3;a7lH&I"kolH;kXIloI3akhIlH;PIיaאak'XI3HoPIH;IHabI7;/lIloI7S—;IShIPSX;k&I‘oIloIHSXI3;a7lH&I"kolH;kXIloI3akhIlH;PI
o/IlH;Ibah‘;kIlHalIlH;&Iak;ISh”Iτho/IlH;Ibah‘;kIlHalIlH;&Iak;ISh”Iτho/IlH;Ibah‘;kIlHalIlH;&Iak;ISh”Iτho/IlH;Ibah‘;kIlHalIlH;&Iak;ISh”Iτh‘cccc’0"kaHaPIyoP;XIohIlH;IXy;h;IShIlH;Ia/l;k7S/;!I0"kaHaPIyoP;XIohIlH;IXy;h;IShIlH;Ia/l;k7S/;!I0"kaHaPIyoP;XIohIlH;IXy;h;IShIlH;Ia/l;k7S/;!I0"kaHaPIyoP;XIohIlH;IXy;h;IShIlH;Ia/l;k7S/;!I
ahbIShIlH;Ieaka77;7ISlISXI0"kaHaPI3HoIeoShlXIloIWoX;XIahbIlH;IekoeH;lXIahbI‘S—;XIahbIShIlH;Ieaka77;7ISlISXI0"kaHaPI3HoIeoShlXIloIWoX;XIahbIlH;IekoeH;lXIahbI‘S—;XIahbIShIlH;Ieaka77;7ISlISXI0"kaHaPI3HoIeoShlXIloIWoX;XIahbIlH;IekoeH;lXIahbI‘S—;XIahbIShIlH;Ieaka77;7ISlISXI0"kaHaPI3HoIeoShlXIloIWoX;XIahbIlH;IekoeH;lXIahbI‘S—;XI
lH;ISPeoklahlIP;XXa‘;Io/IlH;IXlok&”IτhlH;ISPeoklahlIP;XXa‘;Io/IlH;IXlok&”IτhlH;ISPeoklahlIP;XXa‘;Io/IlH;IXlok&”IτhlH;ISPeoklahlIP;XXa‘;Io/IlH;IXlok&”Iτh‘dddd’lH;IkSyHIPahIe7;abXI/okIH;7eI/okIHSPX;7/!IlH;IkSyHIPahIe7;abXI/okIH;7eI/okIHSPX;7/!IlH;IkSyHIPahIe7;abXI/okIH;7eI/okIHSPX;7/!IlH;IkSyHIPahIe7;abXI/okIH;7eI/okIHSPX;7/!I
ahbIShIlH;Ieaka77;7IH;Ie7;abXI/okIH;7eI/okIHSXI"kolH;kX”I0hbIy;hlka77&IShahbIShIlH;Ieaka77;7IH;Ie7;abXI/okIH;7eI/okIHSXI"kolH;kX”I0hbIy;hlka77&IShahbIShIlH;Ieaka77;7IH;Ie7;abXI/okIH;7eI/okIHSXI"kolH;kX”I0hbIy;hlka77&IShahbIShIlH;Ieaka77;7IH;Ie7;abXI/okIH;7eI/okIHSXI"kolH;kX”I0hbIy;hlka77&ISh‘eeee’SXIlH;I/aylISXIlH;I/aylISXIlH;I/aylISXIlH;I/aylI
lHalIhoIP;XXa‘;IyahI‘oIloIlHoX;I3HoIak;IShIןab;XIa3aSlSh‘I/Sha7IQ'b‘P;hl!I/okIhoh;IlHalIhoIP;XXa‘;IyahI‘oIloIlHoX;I3HoIak;IShIןab;XIa3aSlSh‘I/Sha7IQ'b‘P;hl!I/okIhoh;IlHalIhoIP;XXa‘;IyahI‘oIloIlHoX;I3HoIak;IShIןab;XIa3aSlSh‘I/Sha7IQ'b‘P;hl!I/okIhoh;IlHalIhoIP;XXa‘;IyahI‘oIloIlHoX;I3HoIak;IShIןab;XIa3aSlSh‘I/Sha7IQ'b‘P;hl!I/okIhoh;I
yahI‘oIlH;k;IloIlar;ISl”yahI‘oIlH;k;IloIlar;ISl”yahI‘oIlH;k;IloIlar;ISl”yahI‘oIlH;k;IloIlar;ISl”
BAZRCLAY, "THE PUNISHMENT OF THE MAN WHO NEVER NOTI CED
(Luke 16:19-31)
16:19-31 There was a rich man who dressed habitually in purple and fine linen,
and who feasted in luxury every day. A poor man, called Lazarus, was laid at his
gate. He was full of ulcerated sores, and he desired to satisfy his hunger from the
things which fell from the rich man's table; more, the dogs used to come and lick
his sores. The poor man died, and he was carried by the angels to the bosom of
Abraham. The rich man died and was buried. And in hell, being in torture, he
lifted up his eyes, and from far away he saw Abraham, and Lazarus in his
bosom. He called out, "Father Abraham, have pity on me, and send Lazarus to
me that he may dip the tip of his finger in water and cool my tongue, because I
am in anguish in this fire." Abraham said, "Child, remember that you received
in full your good things in your life-time, just as Lazarus received evil things.
Now be is comforted, and you are in anguish; and, besides all this, between you
and us a great gulf is fixed, so that those who wish to pass from here to you
cannot do so, nor can any cross from there to us." He said, "Well then, I ask you,
father, to send him to my father's house, for I have five brothers, that he may
warn them, so that they may not also come to this place of torture." Abraham
said, "They have Moses and the prophets. Let them listen to them." He said,
"No, father Abraham; but if some one goes to them from the dead, they will
repent." He said to them, "If they will not listen to Moses and the prophets,
neither will they be convinced if some one should rise from the dead."
This is a parable constructed with such masterly skill that not one phrase is
wasted. Let us look at the two characters in it.
(i) First, there is the rich man, usually called Dives, which is the Latin for rich.
Every phrase adds something to the luxury in which he lived. He was clothed in
purple and fine linen. That is the description of the robes of the High Priests, and
such robes cost anything from L 30 to L 40, an immense sum in days when a
154

working man's wage was about 4 p a day. He feasted in luxury every day. The
word used for feasting is the word that is used for a gourmet feeding on exotic
and costly dishes. He did this every day. In so doing he definitely and positively
broke the fourth commandment. That commandment not only forbids work on
the Sabbath; it also says six days you shall labour (Exodus 20:9).
In a country where the common people were fortunate if they ate meat once in
the week and where they toiled for six days of the week, Dives is a figure of
indolent self-indulgence. Lazarus was waiting for the crumbs that fell from
Dives's table. In that time there were no knives, forks or napkins. Food was eaten
with the hands and, in very wealthy houses, the hands were cleansed by wiping
them on hunks of bread, which were then thrown away. That was what Lazarus
was waiting for.
(ii) Second, there is Lazarus. Strangely enough Lazarus is the only character in
any of the parables who is given a name. The name is the Latinized form of
Eleazar and means God is my help. He was a beggar; he was covered with
ulcerated sores, and so helpless that he could not even ward off the street dogs,
which pestered him.
Such is the scene in this world; then abruptly it changes to the next and there
Lazarus is in glory and Dives is in torment. What was the sin of Dives? He had
not ordered Lazarus to be removed from his gate. He had made no objections to
his receiving the bread that was flung away from his table. He did not kick him
in the passing. He was not deliberately cruel to him. The sin of Dives was that he
never noticed Lazarus, that he accepted him as part of the landscape and simply
thought it perfectly natural and inevitable that Lazarus should lie in pain and
hunger while he wallowed in luxury. As someone said, "It was not what Dives
did that got him into gaol; it was what he did not do that got him into hell."
The sin of Dives was that he could look on the world's suffering and need and
feel no answering sword of grief and pity pierce his heart; he looked at a fellow-
man, hungry and in pain, and did nothing about it. His was the punishment of
the man who never noticed.
It seems hard that his request that his brothers should be warned was refused.
But it is the plain fact that if men possess the truth of God's word, and if,
wherever they look, there is sorrow to be comforted, need to be supplied pain to
be relieved, and it moves them to no feeling and to no action, nothing will change
them.
It is a terrible warning that the sin of Dives was not that he did wrong things, but
that he did nothing.
-Barclay's Daily Study Bible (NT)
BENSON, "Luke 16:19. There was a certain rich man, &c. —]'kIיokb!IShIlH;I]'kIיokb!IShIlH;I]'kIיokb!IShIlH;I]'kIיokb!IShIlH;I
7aXlIeaka‘kaeH!IHa—Sh‘I;פeoX;bIlHoX;IeaklXIo/IlH;IyHakayl;kIo/IlH;IZHakSX;;XI3HSyHI7aXlIeaka‘kaeH!IHa—Sh‘I;פeoX;bIlHoX;IeaklXIo/IlH;IyHakayl;kIo/IlH;IZHakSX;;XI3HSyHI7aXlIeaka‘kaeH!IHa—Sh‘I;פeoX;bIlHoX;IeaklXIo/IlH;IyHakayl;kIo/IlH;IZHakSX;;XI3HSyHI7aXlIeaka‘kaeH!IHa—Sh‘I;פeoX;bIlHoX;IeaklXIo/IlH;IyHakayl;kIo/IlH;IZHakSX;;XI3HSyHI
155

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0hbIH;IXear;I'hloIlH;PIaholH;kIeaka"7;”IτlIPall;kXIholIP'yH!IHo3;—;k!IloI'X!IShI0hbIH;IXear;I'hloIlH;PIaholH;kIeaka"7;”IτlIPall;kXIholIP'yH!IHo3;—;k!IloI'X!IShI0hbIH;IXear;I'hloIlH;PIaholH;kIeaka"7;”IτlIPall;kXIholIP'yH!IHo3;—;k!IloI'X!IShI0hbIH;IXear;I'hloIlH;PIaholH;kIeaka"7;”IτlIPall;kXIholIP'yH!IHo3;—;k!IloI'X!IShI
lH;Iaee7SyalSohIo/ISl!I3H;lH;kISlI";IaIeaka"7;IokIaIk;a7IHSXlok&!IXShy;IlH;ISPeoklahlIlH;Iaee7SyalSohIo/ISl!I3H;lH;kISlI";IaIeaka"7;IokIaIk;a7IHSXlok&!IXShy;IlH;ISPeoklahlIlH;Iaee7SyalSohIo/ISl!I3H;lH;kISlI";IaIeaka"7;IokIaIk;a7IHSXlok&!IXShy;IlH;ISPeoklahlIlH;Iaee7SyalSohIo/ISl!I3H;lH;kISlI";IaIeaka"7;IokIaIk;a7IHSXlok&!IXShy;IlH;ISPeoklahlI
lk'lHXIyohlaSh;bIShISlIak;I;כ'a77&Iy7;akIahbI;כ'a77&Iy;klaSh!IShI3HSyH;—;kI7S‘HlISlI";Ilk'lHXIyohlaSh;bIShISlIak;I;כ'a77&Iy7;akIahbI;כ'a77&Iy;klaSh!IShI3HSyH;—;kI7S‘HlISlI";Ilk'lHXIyohlaSh;bIShISlIak;I;כ'a77&Iy7;akIahbI;כ'a77&Iy;klaSh!IShI3HSyH;—;kI7S‘HlISlI";Ilk'lHXIyohlaSh;bIShISlIak;I;כ'a77&Iy7;akIahbI;כ'a77&Iy;klaSh!IShI3HSyH;—;kI7S‘HlISlI";I
yohXSb;k;b”IםHSyHI3aXIy7olH;bIShIe'ke7;IahbI/Sh;I7SnenyohXSb;k;b”IםHSyHI3aXIy7olH;bIShIe'ke7;IahbI/Sh;I7SnenyohXSb;k;b”IםHSyHI3aXIy7olH;bIShIe'ke7;IahbI/Sh;I7SnenyohXSb;k;b”IםHSyHI3aXIy7olH;bIShIe'ke7;IahbI/Sh;I7Snen—0hbIohIlHalIayyo'hl!I0hbIohIlHalIayyo'hl!I0hbIohIlHalIayyo'hl!I0hbIohIlHalIayyo'hl!I
bo'"l7;XX!I3aXIHS‘H7&I;Xl;;P;b!IahbIlHalIholIoh7&I"&IlHoX;I3HoIXo7bIlH;X;IaklSy7;X!Ibo'"l7;XX!I3aXIHS‘H7&I;Xl;;P;b!IahbIlHalIholIoh7&I"&IlHoX;I3HoIXo7bIlH;X;IaklSy7;X!Ibo'"l7;XX!I3aXIHS‘H7&I;Xl;;P;b!IahbIlHalIholIoh7&I"&IlHoX;I3HoIXo7bIlH;X;IaklSy7;X!Ibo'"l7;XX!I3aXIHS‘H7&I;Xl;;P;b!IahbIlHalIholIoh7&I"&IlHoX;I3HoIXo7bIlH;X;IaklSy7;X!I
"'lI"&IPoXlIlHalIrh;3IHSP!IaXI;hyo'ka‘Sh‘Ilkab;!IahbIaylSh‘IayyokbSh‘IloIHSXI"'lI"&IPoXlIlHalIrh;3IHSP!IaXI;hyo'ka‘Sh‘Ilkab;!IahbIaylSh‘IayyokbSh‘IloIHSXI"'lI"&IPoXlIlHalIrh;3IHSP!IaXI;hyo'ka‘Sh‘Ilkab;!IahbIaylSh‘IayyokbSh‘IloIHSXI"'lI"&IPoXlIlHalIrh;3IHSP!IaXI;hyo'ka‘Sh‘Ilkab;!IahbIaylSh‘IayyokbSh‘IloIHSXI
כ'a7Sl&”I0hbI/ak;bIX'Pel'o'X7&I;—;k&Iba&כ'a7Sl&”I0hbI/ak;bIX'Pel'o'X7&I;—;k&Iba&כ'a7Sl&”I0hbI/ak;bIX'Pel'o'X7&I;—;k&Iba&כ'a7Sl&”I0hbI/ak;bIX'Pel'o'X7&I;—;k&Iba&—FarSh‘Iyak;!IholIoh7&IloI‘kalS/&IHSXIFarSh‘Iyak;!IholIoh7&IloI‘kalS/&IHSXIFarSh‘Iyak;!IholIoh7&IloI‘kalS/&IHSXIFarSh‘Iyak;!IholIoh7&IloI‘kalS/&IHSXI
—ahSl&I"&IlH;I/Sh;k&IahbIb;7Syay&Io/IHSXIbk;XX!I"'lIHSXIea7al;Ia7XoI3SlHIlH;IPoXlI—ahSl&I"&IlH;I/Sh;k&IahbIb;7Syay&Io/IHSXIbk;XX!I"'lIHSXIea7al;Ia7XoI3SlHIlH;IPoXlI—ahSl&I"&IlH;I/Sh;k&IahbIb;7Syay&Io/IHSXIbk;XX!I"'lIHSXIea7al;Ia7XoI3SlHIlH;IPoXlI—ahSl&I"&IlH;I/Sh;k&IahbIb;7Syay&Io/IHSXIbk;XX!I"'lIHSXIea7al;Ia7XoI3SlHIlH;IPoXlI
;פכ'SXSl;IP;alXI3HSyHIhal'k;!IaXXSXl;bI"&Iakl!Iyo'7bI/'khSXH4IahbIyohX;כ';hl7&I3aXI;פכ'SXSl;IP;alXI3HSyHIhal'k;!IaXXSXl;bI"&Iakl!Iyo'7bI/'khSXH4IahbIyohX;כ';hl7&I3aXI;פכ'SXSl;IP;alXI3HSyHIhal'k;!IaXXSXl;bI"&Iakl!Iyo'7bI/'khSXH4IahbIyohX;כ';hl7&I3aXI;פכ'SXSl;IP;alXI3HSyHIhal'k;!IaXXSXl;bI"&Iakl!Iyo'7bI/'khSXH4IahbIyohX;כ';hl7&I3aXI
;Xl;;P;bI&;lIPok;!I/okIHSXI‘;h;koXSl&IahbIHoXeSla7Sl&IShIr;;eSh‘IXoI‘oobIaIla"7;”I;Xl;;P;bI&;lIPok;!I/okIHSXI‘;h;koXSl&IahbIHoXeSla7Sl&IShIr;;eSh‘IXoI‘oobIaIla"7;”I;Xl;;P;bI&;lIPok;!I/okIHSXI‘;h;koXSl&IahbIHoXeSla7Sl&IShIr;;eSh‘IXoI‘oobIaIla"7;”I;Xl;;P;bI&;lIPok;!I/okIHSXI‘;h;koXSl&IahbIHoXeSla7Sl&IShIr;;eSh‘IXoI‘oobIaIla"7;”I
FH;IokS‘Sha7I;פek;XXSoh!IFH;IokS‘Sha7I;פek;XXSoh!IFH;IokS‘Sha7I;פek;XXSoh!IFH;IokS‘Sha7I;פek;XXSoh!Iטבך עןםולןםיבסצץו’ עשסנלבכ םבסולח, is very expressive,
signifying that he feasted splendidly, or, delighted and cheered himself with
luxury and splendour every day. His tables were loaded with the richest dainties,
the most delicate wines delighted his taste, and all things ministering to
sensuality were plentifully provided. Who so blessed as he? for every day this
same delight returned; every day presented a new scene of bliss.
LIGHTFOOT, "[There was a certain rich man.] Whoever believes this not to be
a parable, but a true story, let him believe also those little friars, whose trade it is
to shew the monuments at Jerusalem to pilgrims, and point exactly to the place
where the house of the 'rich glutton' stood. Most accurate keepers of antiquity
indeed! who, after so many hundreds of years, such overthrows of Jerusalem,
such devastations and changes, can rake out of the rubbish the place of so
private a house, and such a one too as never had any being, but merely in
parable. And that it was a parable, not only the consent of all expositors may
assure us, but the thing itself speaks it.
The main scope and design of it seems this, to hint the destruction of the
unbelieving Jews, who, though they had Moses and the Prophets, did not believe
them, nay, would not believe, though one (even Jesus) arose from the dead. For
156

that conclusion of the parable abundantly evidenceth what it aimed at: "If they
hear not Moses and the Prophets, neither will they be persuaded though one rose
from the dead."
NISBET
, "LIVING AND DYING
‘There was a certain rich man.… 0hbIlH;k;I3aXIaIy;klaShI";‘‘ak”0hbIlH;k;I3aXIaIy;klaShI";‘‘ak”0hbIlH;k;I3aXIaIy;klaShI";‘‘ak”0hbIlH;k;I3aXIaIy;klaShI";‘‘ak”’
י'r;Iי'r;Iי'r;Iי'r;Iס?4סה16:1916:1916:19cccc20202020
This is a solemn parable. It gives us a peep into the unseen world. It tells of a
poor man who went to heaven, and of a rich man who went to hell. We must not
suppose that he went to hell because he was rich, or that Lazarus went to heaven
because he was poor. ‘FH;I3Syr;bIXHa77I";Il'kh;bIShloIH;77!IahbIa77IlH;Ie;oe7;IlHalIFH;I3Syr;bIXHa77I";Il'kh;bIShloIH;77!IahbIa77IlH;Ie;oe7;IlHalIFH;I3Syr;bIXHa77I";Il'kh;bIShloIH;77!IahbIa77IlH;Ie;oe7;IlHalIFH;I3Syr;bIXHa77I";Il'kh;bIShloIH;77!IahbIa77IlH;Ie;oe7;IlHalI
/ok‘;lI…ob/ok‘;lI…ob/ok‘;lI…ob/ok‘;lI…ob’[I"'lIkSyH;XIak;IaI‘k;alIXhak;IloIr;;eIo'kIH;aklXIloI;aklHIahbI/koPI…obI[I"'lIkSyH;XIak;IaI‘k;alIXhak;IloIr;;eIo'kIH;aklXIloI;aklHIahbI/koPI…obI[I"'lIkSyH;XIak;IaI‘k;alIXhak;IloIr;;eIo'kIH;aklXIloI;aklHIahbI/koPI…obI[I"'lIkSyH;XIak;IaI‘k;alIXhak;IloIr;;eIo'kIH;aklXIloI;aklHIahbI/koPI…obI
οןoX;aIοןoX;aIοןoX;aIοןoX;aIס54ט12:812:8ס54ט[Iצ;'l;kohoP&I[Iצ;'l;kohoP&I[Iצ;'l;kohoP&I[Iצ;'l;kohoP&Iט4ס=8:138:138:13cccc141414ס8[IZko—;k"XI[IZko—;k"XI[IZko—;k"XI[IZko—;k"XI=ד4ט30:830:830:8cccc999ה[IWakrI[IWakrI[IWakrI[IWakrIסד45510:2210:2210:22cccc2323235=υ”IצoIholI;h—&Iυ”IצoIholI;h—&Iυ”IצoIholI;h—&Iυ”IצoIholI;h—&I
e;oe7;I";ya'X;IlH;&IHa—;I3;a7lHIοe;oe7;I";ya'X;IlH;&IHa—;I3;a7lHIοe;oe7;I";ya'X;IlH;&IHa—;I3;a7lHIοe;oe7;I";ya'X;IlH;&IHa—;I3;a7lHIοסIסIסIסIFSPolH&IFSPolH&IFSPolH&IFSPolH&I?4ה6:96:96:9cccc11111111).).).).
Just consider this rich man living and dying:—
τ”I]hI;aklHIοי'r;Iτ”I]hI;aklHIοי'r;Iτ”I]hI;aklHIοי'r;Iτ”I]hI;aklHIοי'r;Iס?4סה16:1916:19ס?4סהυ”Iן;I3aXI";a'lS/'77&Ibk;XX;b!IahbI/ak;bIX'Pel'o'X7&”IםHalIυ”Iן;I3aXI";a'lS/'77&Ibk;XX;b!IahbI/ak;bIX'Pel'o'X7&”IםHalIυ”Iן;I3aXI";a'lS/'77&Ibk;XX;b!IahbI/ak;bIX'Pel'o'X7&”IםHalIυ”Iן;I3aXI";a'lS/'77&Ibk;XX;b!IahbI/ak;bIX'Pel'o'X7&”IםHalI
HakPI3aXIlH;k;IShIlHSXזIן;IbSbIholHSh‘I"&I/ka'b!IhokIbSbIH;I7S—;IloI;פy;XXIοWallH;3IHakPI3aXIlH;k;IShIlHSXזIן;IbSbIholHSh‘I"&I/ka'b!IhokIbSbIH;I7S—;IloI;פy;XXIοWallH;3IHakPI3aXIlH;k;IShIlHSXזIן;IbSbIholHSh‘I"&I/ka'b!IhokIbSbIH;I7S—;IloI;פy;XXIοWallH;3IHakPI3aXIlH;k;IShIlHSXזIן;IbSbIholHSh‘I"&I/ka'b!IhokIbSbIH;I7S—;IloI;פy;XXIοWallH;3I
19:2019:2019:20סה45ד[Iי'r;I[Iי'r;I[Iי'r;I[Iי'r;Iסט4סס18:1118:11סט4ססυ”IםHal!IlH;h!I3aXIHSXI/a'7lזIן;Ioh7&IlHo'‘HlIo/IHSPX;7/Iυ”IםHal!IlH;h!I3aXIHSXI/a'7lזIן;Ioh7&IlHo'‘HlIo/IHSPX;7/Iυ”IםHal!IlH;h!I3aXIHSXI/a'7lזIן;Ioh7&IlHo'‘HlIo/IHSPX;7/Iυ”IםHal!IlH;h!I3aXIHSXI/a'7lזIן;Ioh7&IlHo'‘HlIo/IHSPX;7/I
V?43/2/V?43/2/V?43/2/V?43/2/zED7:67:6z4?[I[I[I[I5I5I5I5IFSPolH&IFSPolH&IFSPolH&IFSPolH&I=453:23:2=45υ”I]h7&Io/IHSXI"ob&!IholIo/IHSXIXo'7Iοץo"Iυ”I]h7&Io/IHSXI"ob&!IholIo/IHSXIXo'7Iοץo"Iυ”I]h7&Io/IHSXI"ob&!IholIo/IHSXIXo'7Iοץo"Iυ”I]h7&Io/IHSXI"ob&!IholIo/IHSXIXo'7Iοץo"I5z4ט27:827:85z4ט[IWallH;3I[IWallH;3I[IWallH;3I[IWallH;3I
16:2616:2616:26ס?45?υ”I0XIH;IbSbIholIlHShrIo/IHSXIo3hIXo'7!Ih;SlH;kIbSbIH;Io/IolH;kXIοZko—;k"XIυ”I0XIH;IbSbIholIlHShrIo/IHSXIo3hIXo'7!Ih;SlH;kIbSbIH;Io/IolH;kXIοZko—;k"XIυ”I0XIH;IbSbIholIlHShrIo/IHSXIo3hIXo'7!Ih;SlH;kIbSbIH;Io/IolH;kXIοZko—;k"XIυ”I0XIH;IbSbIholIlHShrIo/IHSXIo3hIXo'7!Ih;SlH;kIbSbIH;Io/IolH;kXIοZko—;k"XI
24:1124:1124:1124:11cccc121212ס5[IβoPahXI[IβoPahXI[IβoPahXI[IβoPahXIסנ4ס15:115:115:1cccc333=[IZHS7SeeSahXI[IZHS7SeeSahXI[IZHS7SeeSahXI[IZHS7SeeSahXI5482:42:4548[IZHS7SeeSahXI[IZHS7SeeSahXI[IZHS7SeeSahXI[IZHS7SeeSahXI545ס2:212:21545סυ”Iן;Iyak;bI7;XXI/okIlH;Iυ”Iן;Iyak;bI7;XXI/okIlH;Iυ”Iן;Iyak;bI7;XXI/okIlH;Iυ”Iן;Iyak;bI7;XXI/okIlH;I
eookIlHahI/okIlH;IahSPa7XIo/IHSXIe7;aX'k;Iοי'r;IeookIlHahI/okIlH;IahSPa7XIo/IHSXIe7;aX'k;Iοי'r;IeookIlHahI/okIlH;IahSPa7XIo/IHSXIe7;aX'k;Iοי'r;IeookIlHahI/okIlH;IahSPa7XIo/IHSXIe7;aX'k;Iοי'r;Iס?42016:2016:2016:20cccc2121215ס[IץaP;XI[IץaP;XI[IץaP;XI[IץaP;XI54סנ2:152:152:15cccc161616ס?υ”IםHalI3aXIυ”IםHalI3aXIυ”IםHalI3aXIυ”IםHalI3aXI
HSXI;hbזHSXI;hbזHSXI;hbזHSXI;hbז‘ן;IbS;bIahbI3aXI"'kS;bן;IbS;bIahbI3aXI"'kS;bן;IbS;bIahbI3aXI"'kS;bן;IbS;bIahbI3aXI"'kS;b’οץo"Iοץo"Iοץo"Iοץo"I5ס45=21:2321:235ס45=[Iתyy7;XSaXl;XI[Iתyy7;XSaXl;XI[Iתyy7;XSaXl;XI[Iתyy7;XSaXl;XI54ס?2:162:1654ס?[IyoPeak;IZXa7PXI[IyoPeak;IZXa7PXI[IyoPeak;IZXa7PXI[IyoPeak;IZXa7PXI
49:1649:1649:1649:16cccc2020205דυ”I’'yHI3aXIHSXI7S/;”υ”I’'yHI3aXIHSXI7S/;”υ”I’'yHI3aXIHSXI7S/;”υ”I’'yHI3aXIHSXI7S/;”
II. In hell (Luke 16:23).—ן;ISXIe;k/;yl7&IyohXySo'X”Iן;Irho3XI3HoIahbI3H;k;IH;Iן;ISXIe;k/;yl7&IyohXySo'X”Iן;Irho3XI3HoIahbI3H;k;IH;Iן;ISXIe;k/;yl7&IyohXySo'X”Iן;Irho3XI3HoIahbI3H;k;IH;Iן;ISXIe;k/;yl7&IyohXySo'X”Iן;Irho3XI3HoIahbI3H;k;IH;I
isisisis—LazarusLazarusLazarusLazarus—ahbIlH;IySky'PXlahy;XIo/IHSXI/alH;kahbIlH;IySky'PXlahy;XIo/IHSXI/alH;kahbIlH;IySky'PXlahy;XIo/IHSXI/alH;kahbIlH;IySky'PXlahy;XIo/IHSXI/alH;k’XIHo'X;Iοי'r;IXIHo'X;Iοי'r;IXIHo'X;Iοי'r;IXIHo'X;Iοי'r;Iס?45ט16:2816:28ס?45טυ”Iן;ISXIυ”Iן;ISXIυ”Iן;ISXIυ”Iן;ISXI
yHah‘;bIShIyohbSlSoh!IholIShIH;akl[IhoI7oh‘;kIShI7'פ'k&!I"'lIlokP;hlIοyHae”Iי'r;IyHah‘;bIShIyohbSlSoh!IholIShIH;akl[IhoI7oh‘;kIShI7'פ'k&!I"'lIlokP;hlIοyHae”Iי'r;IyHah‘;bIShIyohbSlSoh!IholIShIH;akl[IhoI7oh‘;kIShI7'פ'k&!I"'lIlokP;hlIοyHae”Iי'r;IyHah‘;bIShIyohbSlSoh!IholIShIH;akl[IhoI7oh‘;kIShI7'פ'k&!I"'lIlokP;hlIοyHae”Iי'r;I
12:2012:2012:20ס545דυ”Iן;Iya77XIloI0"kaHaP!IholIloI…obIοZXa7PXIυ”Iן;Iya77XIloI0"kaHaP!IholIloI…obIοZXa7PXIυ”Iן;Iya77XIloI0"kaHaP!IholIloI…obIοZXa7PXIυ”Iן;Iya77XIloI0"kaHaP!IholIloI…obIοZXa7PXIסד4810:410:4סד48[IץoHhI[IץoHhI[IץoHhI[IץoHhIט4=ה8:398:39ט4=ה[IץoHhI[IץoHhI[IץoHhI[IץoHhIט4888:448:44ט488υ”I0XIH;Iυ”I0XIH;Iυ”I0XIH;Iυ”I0XIH;I
SXI'hyHah‘;bIloI…ob!IXoIloIHSXI/;77o3SXI'hyHah‘;bIloI…ob!IXoIloIHSXI/;77o3SXI'hyHah‘;bIloI…ob!IXoIloIHSXI/;77o3SXI'hyHah‘;bIloI…ob!IXoIloIHSXI/;77o3ףccףP;h”Iן;IXlS77I7oorXIbo3hIohIיaאak'XP;h”Iן;IXlS77I7oorXIbo3hIohIיaאak'XP;h”Iן;IXlS77I7oorXIbo3hIohIיaאak'XP;h”Iן;IXlS77I7oorXIbo3hIohIיaאak'X—‘X;hbIX;hbIX;hbIX;hbI
LazarusLazarusLazarusLazarus’οי'r;Iοי'r;Iοי'r;Iοי'r;Iס?45816:2416:24ס?458υ”Iן;IX;;XIlH;I"7;XX;bυ”Iן;IX;;XIlH;I"7;XX;bυ”Iן;IX;;XIlH;I"7;XX;bυ”Iן;IX;;XIlH;I"7;XX;b‘a/akIo//!a/akIo//!a/akIo//!a/akIo//!’ahbISXIX;eakal;bI/koPIlH;PIahbISXIX;eakal;bI/koPIlH;PIahbISXIX;eakal;bI/koPIlH;PIahbISXIX;eakal;bI/koPIlH;PI
οZXa7PXIοZXa7PXIοZXa7PXIοZXa7PXIס=ט4?138:6138:6ס=ט4?[Iץ;k;PSaHI[Iץ;k;PSaHI[Iץ;k;PSaHI[Iץ;k;PSaHI5=45=23:2323:235=45=υ”Iןo3IbS//;k;hlISlIPS‘HlIHa—;I";;hIοתeH;XSahXIυ”Iןo3IbS//;k;hlISlIPS‘HlIHa—;I";;hIοתeH;XSahXIυ”Iןo3IbS//;k;hlISlIPS‘HlIHa—;I";;hIοתeH;XSahXIυ”Iןo3IbS//;k;hlISlIPS‘HlIHa—;I";;hIοתeH;XSahXI54ס=2:132:1354ס=υαIυαIυαIυαI
ן;Ibo;XIholIb;XSk;IH;a—;h!I"'lIoh7&IlHalIH;IPa&IX'//;kI7;XXIοי'r;Iן;Ibo;XIholIb;XSk;IH;a—;h!I"'lIoh7&IlHalIH;IPa&IX'//;kI7;XXIοי'r;Iן;Ibo;XIholIb;XSk;IH;a—;h!I"'lIoh7&IlHalIH;IPa&IX'//;kI7;XXIοי'r;Iן;Ibo;XIholIb;XSk;IH;a—;h!I"'lIoh7&IlHalIH;IPa&IX'//;kI7;XXIοי'r;Iס?45816:2416:24ס?458[Iי'r;I[Iי'r;I[Iי'r;I[Iי'r;I
19:4219:4219:42סה485υ”Iן;I3o'7bIShXSh'al;IlHalIH;I3aXIholIX'//SyS;hl7&I3akh;b[I"'lI0"kaHaPIυ”Iן;I3o'7bIShXSh'al;IlHalIH;I3aXIholIX'//SyS;hl7&I3akh;b[I"'lI0"kaHaPIυ”Iן;I3o'7bIShXSh'al;IlHalIH;I3aXIholIX'//SyS;hl7&I3akh;b[I"'lI0"kaHaPIυ”Iן;I3o'7bIShXSh'al;IlHalIH;I3aXIholIX'//SyS;hl7&I3akh;b[I"'lI0"kaHaPI
157

k;PShbXIHSPIo/IlH;IX'//SyS;hy&Io/I’ykSel'k;Iοי'r;Ik;PShbXIHSPIo/IlH;IX'//SyS;hy&Io/I’ykSel'k;Iοי'r;Ik;PShbXIHSPIo/IlH;IX'//SyS;hy&Io/I’ykSel'k;Iοי'r;Ik;PShbXIHSPIo/IlH;IX'//SyS;hy&Io/I’ykSel'k;Iοי'r;Iס6:2716:2716:2716:27cccc313131=ס[IץoHhI[IץoHhI[IץoHhI[IץoHhIנ4=ה5:395:395:39).).).).
III. What lessons should we take away with us?
(a) Not to live for self (1 Corinthians 6:19-20; Galatians 2:19-20).
(b) That heaven and hell are real things (Psalms 9:17; Matthew 25:46).
(c) That the Bible is our only sure guide now with regard to both (Deuteronomy
30:15-19; Luke 16:31). You know the old couplet,
Live well, and die never;
Die well and live ever.
Bishop Rowley Hill.
Illustrations
(1) ‘τlISXIholIh;y;XXak&IloI";IkSyHI;k;I3;IyahIyoPPSlIצSvesτlISXIholIh;y;XXak&IloI";IkSyHI;k;I3;IyahIyoPPSlIצSvesτlISXIholIh;y;XXak&IloI";IkSyHI;k;I3;IyahIyoPPSlIצSvesτlISXIholIh;y;XXak&IloI";IkSyHI;k;I3;IyahIyoPPSlIצSves’XSh!I/okIa77Iak;IkSyHIShIlH;IXSh!I/okIa77Iak;IkSyHIShIlH;IXSh!I/okIa77Iak;IkSyHIShIlH;IXSh!I/okIa77Iak;IkSyHIShIlH;I
;&;XIo/I…obIahbIa77Iak;IShIbah‘;kIo/IצS—;X;&;XIo/I…obIahbIa77Iak;IShIbah‘;kIo/IצS—;X;&;XIo/I…obIahbIa77Iak;IShIbah‘;kIo/IצS—;X;&;XIo/I…obIahbIa77Iak;IShIbah‘;kIo/IצS—;X’/a77”I0I/aSlHI3HSyHIXHo3XISlX;7/IShI7o—;!IaI/a77”I0I/aSlHI3HSyHIXHo3XISlX;7/IShI7o—;!IaI/a77”I0I/aSlHI3HSyHIXHo3XISlX;7/IShI7o—;!IaI/a77”I0I/aSlHI3HSyHIXHo3XISlX;7/IShI7o—;!IaI
bS7S‘;hlIb;l;kPShalSohIloIyohX;ykal;Io'kI3Ho7;I7S/;IloIo'kIPoXlIP;kyS/'7IahbI7o—Sh‘IbS7S‘;hlIb;l;kPShalSohIloIyohX;ykal;Io'kI3Ho7;I7S/;IloIo'kIPoXlIP;kyS/'7IahbI7o—Sh‘IbS7S‘;hlIb;l;kPShalSohIloIyohX;ykal;Io'kI3Ho7;I7S/;IloIo'kIPoXlIP;kyS/'7IahbI7o—Sh‘IbS7S‘;hlIb;l;kPShalSohIloIyohX;ykal;Io'kI3Ho7;I7S/;IloIo'kIPoXlIP;kyS/'7IahbI7o—Sh‘I
…ob!IlHSXIa7oh;I3S77IPar;I'XIayy;el;bIShIlH;Iר;7o—;bIalI7aXl”IW;hIekaSX;I'X!I/7all;kI…ob!IlHSXIa7oh;I3S77IPar;I'XIayy;el;bIShIlH;Iר;7o—;bIalI7aXl”IW;hIekaSX;I'X!I/7all;kI…ob!IlHSXIa7oh;I3S77IPar;I'XIayy;el;bIShIlH;Iר;7o—;bIalI7aXl”IW;hIekaSX;I'X!I/7all;kI…ob!IlHSXIa7oh;I3S77IPar;I'XIayy;el;bIShIlH;Iר;7o—;bIalI7aXl”IW;hIekaSX;I'X!I/7all;kI
'XIShIlHSXI7S/;!Iha&!IlH;&IPa&IHoho'kI'XIaXI3;IeaXXIloIlH;I‘ka—;!I"'lIa77IlHSXI3S77I"'lI'XIShIlHSXI7S/;!Iha&!IlH;&IPa&IHoho'kI'XIaXI3;IeaXXIloIlH;I‘ka—;!I"'lIa77IlHSXI3S77I"'lI'XIShIlHSXI7S/;!Iha&!IlH;&IPa&IHoho'kI'XIaXI3;IeaXXIloIlH;I‘ka—;!I"'lIa77IlHSXI3S77I"'lI'XIShIlHSXI7S/;!Iha&!IlH;&IPa&IHoho'kI'XIaXI3;IeaXXIloIlH;I‘ka—;!I"'lIa77IlHSXI3S77I"'lI
Shyk;aX;Io'kIPSX;k&IS/I3;IHa—;IPSXX;bIlH;IPakr!IahbI";HShbIlH;I—;S7Iak;IShIlHalIShyk;aX;Io'kIPSX;k&IS/I3;IHa—;IPSXX;bIlH;IPakr!IahbI";HShbIlH;I—;S7Iak;IShIlHalIShyk;aX;Io'kIPSX;k&IS/I3;IHa—;IPSXX;bIlH;IPakr!IahbI";HShbIlH;I—;S7Iak;IShIlHalIShyk;aX;Io'kIPSX;k&IS/I3;IHa—;IPSXX;bIlH;IPakr!IahbI";HShbIlH;I—;S7Iak;IShIlHalI
o'l;kIPSX;k&I3HSyHI;—;k&IX;7/SXHIPahISXIX'k;7&IahbIHoe;7;XX7&Iek;eakSh‘I/okIHSPX;7/”o'l;kIPSX;k&I3HSyHI;—;k&IX;7/SXHIPahISXIX'k;7&IahbIHoe;7;XX7&Iek;eakSh‘I/okIHSPX;7/”o'l;kIPSX;k&I3HSyHI;—;k&IX;7/SXHIPahISXIX'k;7&IahbIHoe;7;XX7&Iek;eakSh‘I/okIHSPX;7/”o'l;kIPSX;k&I3HSyHI;—;k&IX;7/SXHIPahISXIX'k;7&IahbIHoe;7;XX7&Iek;eakSh‘I/okIHSPX;7/”’
(2) ‘07aXαIτIHa—;I3a7r;bIlHko'‘HI7S/;IlooIH;;b7;XXI3H;k;IτIlkob!07aXαIτIHa—;I3a7r;bIlHko'‘HI7S/;IlooIH;;b7;XXI3H;k;IτIlkob!07aXαIτIHa—;I3a7r;bIlHko'‘HI7S/;IlooIH;;b7;XXI3H;k;IτIlkob!07aXαIτIHa—;I3a7r;bIlHko'‘HI7S/;IlooIH;;b7;XXI3H;k;IτIlkob!
Nay, helping to trample my fellow-worm and fill the burial sod,
Forgetting that even the sparrow falls not unmarked of God.
The wounds I might have healed, the human sorrow and smart!
And yet it never was in my soul to play so ill a part,
But evil is done for want of thought as well as for want of heart.’
(SECOND OUTLINE)
DIVES AND LAZARUS
There is much to learn from this parable.
I. The gravity of sins of omission.—Z;oe7;Io/l;hIlHShrI7S‘Hl7&Io/IlH;X;[I"'lIZ;oe7;Io/l;hIlHShrI7S‘Hl7&Io/IlH;X;[I"'lIZ;oe7;Io/l;hIlHShrI7S‘Hl7&Io/IlH;X;[I"'lIZ;oe7;Io/l;hIlHShrI7S‘Hl7&Io/IlH;X;[I"'lI
oPSXXSohIo/IboSh‘I‘oobI3H;hISlIyoP;XIShIo'kI3a&!ISXI—;k&IbS//;k;hl7&I;XlSPal;bIShIoPSXXSohIo/IboSh‘I‘oobI3H;hISlIyoP;XIShIo'kI3a&!ISXI—;k&IbS//;k;hl7&I;XlSPal;bIShIoPSXXSohIo/IboSh‘I‘oobI3H;hISlIyoP;XIShIo'kI3a&!ISXI—;k&IbS//;k;hl7&I;XlSPal;bIShIoPSXXSohIo/IboSh‘I‘oobI3H;hISlIyoP;XIShIo'kI3a&!ISXI—;k&IbS//;k;hl7&I;XlSPal;bIShI
lH;I’ykSel'k;X”I’'yHIXShXISh—o7—;IaI7oXXIo/I‘kay;IahbIaI7oXXIo/I‘7ok&!IahbIPa&ISh—o7—;IlH;I’ykSel'k;X”I’'yHIXShXISh—o7—;IaI7oXXIo/I‘kay;IahbIaI7oXXIo/I‘7ok&!IahbIPa&ISh—o7—;IlH;I’ykSel'k;X”I’'yHIXShXISh—o7—;IaI7oXXIo/I‘kay;IahbIaI7oXXIo/I‘7ok&!IahbIPa&ISh—o7—;IlH;I’ykSel'k;X”I’'yHIXShXISh—o7—;IaI7oXXIo/I‘kay;IahbIaI7oXXIo/I‘7ok&!IahbIPa&ISh—o7—;I
X'//;kSh‘X!IaXIShIlH;IyaX;Io/IlH;IkSyHIPahIShIaholH;kI3ok7b”X'//;kSh‘X!IaXIShIlH;IyaX;Io/IlH;IkSyHIPahIShIaholH;kI3ok7b”X'//;kSh‘X!IaXIShIlH;IyaX;Io/IlH;IkSyHIPahIShIaholH;kI3ok7b”X'//;kSh‘X!IaXIShIlH;IyaX;Io/IlH;IkSyHIPahIShIaholH;kI3ok7b”
II. God’XIyak;Io/IlH;IeookIX'//;k;kXIyak;Io/IlH;IeookIX'//;k;kXIyak;Io/IlH;IeookIX'//;k;kXIyak;Io/IlH;IeookIX'//;k;k—H;I3aXIyakkS;bI"&IlH;Iah‘;7XIShloI0"kaHaPH;I3aXIyakkS;bI"&IlH;Iah‘;7XIShloI0"kaHaPH;I3aXIyakkS;bI"&IlH;Iah‘;7XIShloI0"kaHaPH;I3aXIyakkS;bI"&IlH;Iah‘;7XIShloI0"kaHaP’XIXIXIXI
"oXoP”Iן;k;I3;IHa—;IaI‘7SPeX;Io/IlH;IXeSkSl'a7I3ok7b”IFHoX;Ie'k;IahbI"7;XX;bI"oXoP”Iן;k;I3;IHa—;IaI‘7SPeX;Io/IlH;IXeSkSl'a7I3ok7b”IFHoX;Ie'k;IahbI"7;XX;bI"oXoP”Iן;k;I3;IHa—;IaI‘7SPeX;Io/IlH;IXeSkSl'a7I3ok7b”IFHoX;Ie'k;IahbI"7;XX;bI"oXoP”Iן;k;I3;IHa—;IaI‘7SPeX;Io/IlH;IXeSkSl'a7I3ok7b”IFHoX;Ie'k;IahbI"7;XX;bI
158

";Sh‘X!IlH;IShHa"SlahlXIo/IH;a—;h!IX;;PIloIHa—;IaIyak;I/okIlH;IeookIahbIX'//;kSh‘!I";Sh‘X!IlH;IShHa"SlahlXIo/IH;a—;h!IX;;PIloIHa—;IaIyak;I/okIlH;IeookIahbIX'//;kSh‘!I";Sh‘X!IlH;IShHa"SlahlXIo/IH;a—;h!IX;;PIloIHa—;IaIyak;I/okIlH;IeookIahbIX'//;kSh‘!I";Sh‘X!IlH;IShHa"SlahlXIo/IH;a—;h!IX;;PIloIHa—;IaIyak;I/okIlH;IeookIahbIX'//;kSh‘!I
a‘aShXlI3HoPIPahIPa&IXH'lI'eIHSXI"o3;7XIo/IyoPeaXXSon.a‘aShXlI3HoPIPahIPa&IXH'lI'eIHSXI"o3;7XIo/IyoPeaXXSon.a‘aShXlI3HoPIPahIPa&IXH'lI'eIHSXI"o3;7XIo/IyoPeaXXSon.a‘aShXlI3HoPIPahIPa&IXH'lI'eIHSXI"o3;7XIo/IyoPeaXXSon.
III. The responsibility of having wealth or the responsibility money brings with
it, whether much or little. A man, it has been said, ‘Pa&I"'k&IHSXIla7;hlIShIlH;IPa&I"'k&IHSXIla7;hlIShIlH;IPa&I"'k&IHSXIla7;hlIShIlH;IPa&I"'k&IHSXIla7;hlIShIlH;I
;aklHIokIShIlH;IyohXo7X!I"'lIH;I3S77IHa—;IloI‘S—;IahIayyo'hlIloIlH;I'll;kPoXlI;aklHIokIShIlH;IyohXo7X!I"'lIH;I3S77IHa—;IloI‘S—;IahIayyo'hlIloIlH;I'll;kPoXlI;aklHIokIShIlH;IyohXo7X!I"'lIH;I3S77IHa—;IloI‘S—;IahIayyo'hlIloIlH;I'll;kPoXlI;aklHIokIShIlH;IyohXo7X!I"'lIH;I3S77IHa—;IloI‘S—;IahIayyo'hlIloIlH;I'll;kPoXlI
farthing.farthing.farthing.farthing.’
Ven. Chancellor Hutchings.
Illustration
‘This man was “rich,rich,rich,rich,”aIb;XykSelSohI"kS;/!I"'lIX'//SyS;hl!I7Sr;IaIr;&hol;IloIaIP'XSya7IaIb;XykSelSohI"kS;/!I"'lIX'//SyS;hl!I7Sr;IaIr;&hol;IloIaIP'XSya7IaIb;XykSelSohI"kS;/!I"'lIX'//SyS;hl!I7Sr;IaIr;&hol;IloIaIP'XSya7IaIb;XykSelSohI"kS;/!I"'lIX'//SyS;hl!I7Sr;IaIr;&hol;IloIaIP'XSya7I
compositioncompositioncompositioncomposition—H;I3aXIaIPah!IaXI3;IXHo'7bIXa&!Io/I7ak‘;IP;ahX”IFHalIShISlX;7/IPS‘HlIH;I3aXIaIPah!IaXI3;IXHo'7bIXa&!Io/I7ak‘;IP;ahX”IFHalIShISlX;7/IPS‘HlIH;I3aXIaIPah!IaXI3;IXHo'7bIXa&!Io/I7ak‘;IP;ahX”IFHalIShISlX;7/IPS‘HlIH;I3aXIaIPah!IaXI3;IXHo'7bIXa&!Io/I7ak‘;IP;ahX”IFHalIShISlX;7/IPS‘HlI
";IhoIXSh”IτIaPIholI/ok‘;llSh‘I’l”Iץ;koP;";IhoIXSh”IτIaPIholI/ok‘;llSh‘I’l”Iץ;koP;";IhoIXSh”IτIaPIholI/ok‘;llSh‘I’l”Iץ;koP;";IhoIXSh”IτIaPIholI/ok‘;llSh‘I’l”Iץ;koP;’XIkalH;kIX;—;k;Ik;Pakr!IlHalIaXIkalH;kIX;—;k;Ik;Pakr!IlHalIaXIkalH;kIX;—;k;Ik;Pakr!IlHalIaXIkalH;kIX;—;k;Ik;Pakr!IlHalIa“kSyHIPahISXIkSyHIPahISXIkSyHIPahISXIkSyHIPahISXI
;SlH;kI'hQ'XlIHSPX;7/!;SlH;kI'hQ'XlIHSPX;7/!;SlH;kI'hQ'XlIHSPX;7/!;SlH;kI'hQ'XlIHSPX;7/!”orororor“lH;IH;SkIo/IShQ'XlSy;”lH;IH;SkIo/IShQ'XlSy;”lH;IH;SkIo/IShQ'XlSy;”lH;IH;SkIo/IShQ'XlSy;””FH;k;IHa—;IholI";;hI3ahlSh‘IlHoX;IFH;k;IHa—;IholI";;hI3ahlSh‘IlHoX;IFH;k;IHa—;IholI";;hI3ahlSh‘IlHoX;IFH;k;IHa—;IholI";;hI3ahlSh‘IlHoX;I
3HoIHa—;IallkS"'l;bIHSXIl;kkS"7;I;hbIloIlH;I/aylIlHalIH;IHabI7ak‘;Iekoe;kl&[I"'lIlHalI3HoIHa—;IallkS"'l;bIHSXIl;kkS"7;I;hbIloIlH;I/aylIlHalIH;IHabI7ak‘;Iekoe;kl&[I"'lIlHalI3HoIHa—;IallkS"'l;bIHSXIl;kkS"7;I;hbIloIlH;I/aylIlHalIH;IHabI7ak‘;Iekoe;kl&[I"'lIlHalI3HoIHa—;IallkS"'l;bIHSXIl;kkS"7;I;hbIloIlH;I/aylIlHalIH;IHabI7ak‘;Iekoe;kl&[I"'lIlHalI
SX!IloIo'kIPShb!IloIPSXXIlH;IeoShl”I’l”I0'‘'XlSh;IHaXIXHo3hIlH;I'hl;ha"S7Sl&Io/IX'yHISX!IloIo'kIPShb!IloIPSXXIlH;IeoShl”I’l”I0'‘'XlSh;IHaXIXHo3hIlH;I'hl;ha"S7Sl&Io/IX'yHISX!IloIo'kIPShb!IloIPSXXIlH;IeoShl”I’l”I0'‘'XlSh;IHaXIXHo3hIlH;I'hl;ha"S7Sl&Io/IX'yHISX!IloIo'kIPShb!IloIPSXXIlH;IeoShl”I’l”I0'‘'XlSh;IHaXIXHo3hIlH;I'hl;ha"S7Sl&Io/IX'yHI
ahIaXX'PelSohI"&Ik;PShbSh‘IlH;Ia'lHokIo/ISl!IlHalIיaאak'XI3aXIyakkS;bI"&IlH;Iah‘;7XIahIaXX'PelSohI"&Ik;PShbSh‘IlH;Ia'lHokIo/ISl!IlHalIיaאak'XI3aXIyakkS;bI"&IlH;Iah‘;7XIahIaXX'PelSohI"&Ik;PShbSh‘IlH;Ia'lHokIo/ISl!IlHalIיaאak'XI3aXIyakkS;bI"&IlH;Iah‘;7XIahIaXX'PelSohI"&Ik;PShbSh‘IlH;Ia'lHokIo/ISl!IlHalIיaאak'XI3aXIyakkS;bI"&IlH;Iah‘;7XI
ShloI0"kaHaPShloI0"kaHaPShloI0"kaHaPShloI0"kaHaP’XI"oXoP!IahbIlHalI0"kaHaPI3aXIaIPahIo/I—;k&IyohXSb;ka"7;I7ahb;bIXI"oXoP!IahbIlHalI0"kaHaPI3aXIaIPahIo/I—;k&IyohXSb;ka"7;I7ahb;bIXI"oXoP!IahbIlHalI0"kaHaPI3aXIaIPahIo/I—;k&IyohXSb;ka"7;I7ahb;bIXI"oXoP!IahbIlHalI0"kaHaPI3aXIaIPahIo/I—;k&IyohXSb;ka"7;I7ahb;bI
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"'lIHa—Sh‘IXaSbIlHSX!I3;I3S77I‘oIohIahbIholSy;IlH;Ibah‘;kXI3HSyHIayyoPeah&I3;a7lH”I"'lIHa—Sh‘IXaSbIlHSX!I3;I3S77I‘oIohIahbIholSy;IlH;Ibah‘;kXI3HSyHIayyoPeah&I3;a7lH”I"'lIHa—Sh‘IXaSbIlHSX!I3;I3S77I‘oIohIahbIholSy;IlH;Ibah‘;kXI3HSyHIayyoPeah&I3;a7lH”I"'lIHa—Sh‘IXaSbIlHSX!I3;I3S77I‘oIohIahbIholSy;IlH;Ibah‘;kXI3HSyHIayyoPeah&I3;a7lH”I
0holH;kI;ak7&I3kSl;kIeoShlXIo'lIlH;Ie;kS7XIShIlH;I‘;llSh‘!IShIlH;IeoXX;XXSoh!IahbIShI0holH;kI;ak7&I3kSl;kIeoShlXIo'lIlH;Ie;kS7XIShIlH;I‘;llSh‘!IShIlH;IeoXX;XXSoh!IahbIShI0holH;kI;ak7&I3kSl;kIeoShlXIo'lIlH;Ie;kS7XIShIlH;I‘;llSh‘!IShIlH;IeoXX;XXSoh!IahbIShI0holH;kI;ak7&I3kSl;kIeoShlXIo'lIlH;Ie;kS7XIShIlH;I‘;llSh‘!IShIlH;IeoXX;XXSoh!IahbIShI
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"o'hbXIo/IHoh;Xl&[I—ahSl&!IShIlH;IeoXX;XXSoh[IahbIyakha7IXShX!IShIlH;I;פe;hbSl'k;”"o'hbXIo/IHoh;Xl&[I—ahSl&!IShIlH;IeoXX;XXSoh[IahbIyakha7IXShX!IShIlH;I;פe;hbSl'k;”"o'hbXIo/IHoh;Xl&[I—ahSl&!IShIlH;IeoXX;XXSoh[IahbIyakha7IXShX!IShIlH;I;פe;hbSl'k;”"o'hbXIo/IHoh;Xl&[I—ahSl&!IShIlH;IeoXX;XXSoh[IahbIyakha7IXShX!IShIlH;I;פe;hbSl'k;”’
ELLICOTT, "(19) There was a certain rich man . . .—Here, also, there is a
certain appearance of abruptness. But the sneer of Luke 16:14 explains the
sequence of thought. On the one side, among those who listened to our Lord,
were the Pharisees, living in the love of money and of the enjoyments which
money purchased; on the other, were the disciples, who had left all to follow
their Master, poor with the poverty of beggars. The former had mocked at the
counsel that they should make friends with the mammon of unrighteousness,
who should receive them into everlasting habitations. They are now taught, and
the disciples are taught also, what comes of the other friendship that men for the
most part secure with money. It is clear that the section of Pharisees for whom
the parable was specially designed, were such as those described as being “in
king’s houses and in soft raiment, and living delicately” (see Notes on Matthew
11:8; Luke 7:25)—the scribes, i.e., who had attached themselves to the court of
Herod Antipas, the Herodians, or those who, while differing from them
politically, were ready to coalesce with them (Matthew 22:16; Mark 3:6), and
159

reproduced their mode of life. In the rich man himself we find, generic as the
description is, some features which must at least have reminded those who heard
the parable, of the luxurious self-indulgence of the Tetrarch himself. There is the
“purple garment,” rich with the dyes of Tyre, which was hardly worn, except by
kings and princes and generals (see Notes on Matthew 27:28; Mark 15:17); the
byssus, or fine linen of Egypt, coupled with purple in Revelation 18:12;
Revelation 18:16, itself not unfrequently of the same colour. The “faring
sumptuously” reminds us of the stately pomp of Herod’s feasts. (See Notes on
Matthew 14:6; Mark 6:14; Mark 6:21, and the quotation from Persius cited in
the latter.) If we assume that there is this sketch, as it were, of the Tetrarch’s
character, it is obvious that the teaching of the parable receives a fresh
significance. This, then, was what the scribes, even those that were not avowedly
of the Herodian school, who should have been teachers of righteousness, were
striving after. This was their highest ideal of happiness, and for this they were
content to sacrifice their true calling here and their hopes of eternal life
hereafter. It was meet that they should learn what was the outcome of such a life
when it passed “behind the veil.” We may add, too, that this view enables us to
trace a sequence of thought where all at first seems unconnected. The reference
to the teaching of the scribes as to divorce (Luke 16:18), naturally suggested the
most prominent and most recent instance in which their lax casuistry had shown
itself most criminally compliant with the vices of an adulterous and incestuous
prince.
Fared sumptuously.—More literally, was sumptuously merry. The word is the
same as that in Luke 15:32, and we can hardly doubt that there is a designed
contrast between the holy mirth and joy in the one case, and the ignoble revelry
of the other. There was “good cheer” in each, but of how different a complexion!
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160

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lesson.
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161

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162

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IGBnYayf0n?IfIBEnfVIn?Ia00nIGBnav.OB??agyn0BYIn9UnIGBn5Gg0Bna?nIGfIn0aYBnGBOBnuBIBOvayB?n0aYBn
GBOBfYIBOQnfyunIGfIn’GfOf’IBOQngy’Bn?BInfyunGfOuByBunGBOBQn’fyygIn9Bn’f?InayIgnIGBnvB0Iay"c
.gInfyunOBvgV0uBunIGBOBE
UUUEn!GBn0f?In.fOIngYnIGBnyfOOfIaFBnIBf’GB?nIGfInIGBnYfIf0n?ayngYnGBfOI0B??n?B0Ya?GyB??na?nUUUEn!GBn0f?In.fOIngYnIGBnyfOOfIaFBnIBf’GB?nIGfInIGBnYfIf0n?ayngYnGBfOI0B??n?B0Ya?GyB??na?nUUUEn!GBn0f?In.fOIngYnIGBnyfOOfIaFBnIBf’GB?nIGfInIGBnYfIf0n?ayngYnGBfOI0B??n?B0Ya?GyB??na?nUUUEn!GBn0f?In.fOIngYnIGBnyfOOfIaFBnIBf’GB?nIGfInIGBnYfIf0n?ayngYnGBfOI0B??n?B0Ya?GyB??na?n
inexcusable.inexcusable.inexcusable.inexcusable.
!GBnOa’Gnvfy’?nIGgV"GInYgOnGa?n9OBIGOByn5f?nhVaIBnf?nvV’GnfynBa’V?BnYgOnGav?B0YEn`BnIGgV"GIn
IGfIQnaYnGBnGfungy0UnSyg5yQnIGay"?n5gV0unGfFBn9BBynuaYYBOByIEn`Bn?GaYI?n90fvBnYOgvnGav?B0Yngyn
IgnIGBnay?VYYa’aBy’UngYnIGBn5fOyay"?n"aFBynGavEn—yunIGBnI5gnfy?5BO?n.VInayIgn—9OfGfv’?n
vgVIGnIBf’GnIGBn?VYYa’aBy’UngY‘‘g?B?nfyunIGBn.Og.GBI?Q’0aII0Bnf?nIGB?Bn?fUnf9gVInIGBnYVIVOBQn
fyunIGBnav.g??a9a0aIUngYn’gv.B00ay"nvBynIgn0a?IBynIgnfnuaFayBnvB??f"BnIgn5Ga’GnIGBUnugnygIn
5a?GnIgn0a?IByE
!GBnYfV0In0aB?QnygInaynIGBnuBYa’aBy’UngYnIGBn5fOyay"?Qn9VInaynIGBnfFBO?agyngYnIGBn5a00EnXgnvfIIBOn
5GBIGBOnaIna?n‘g?B?ngOnfn?.aOaInYOgvn`fuB?n5Ggn?.BfS?QnaYnvBynugnygIn5a?GnIgnGBfOQnIGBUn5a00n
ygInGBfOEn!GBUn5a00nygIn9Bn.BO?VfuBucYgOn.BO?Vf?agynGf?nf?nvV’GQngOnvgOBQnIgnugn5aIGnIGBn
GBfOInfyunay’0ayfIagynIGfyn5aIGnIGBnGBfuEnYBnGfFBnf?nvV’Gn5aIyB??nYOgvnGBfFBynf?n5BnyBBuEn
!GBn5gO?InvfynSyg5?nvgOBngYnuVIUnIGfynIGBn9B?InvfynugB?EnkaFB?na?naynIgOvByI?n9B’fV?BnGBn
0aFBunYgOn?B0Y[nfyunGBn0aFBunYgOn?B0YQnygIn9B’fV?BnGBnuaunygInSyg5nIGfInaIn5f?n5Ogy"Qn9VIn9B’fV?Bn
GBnuaunygIn’Ggg?BnIgnugn5GfInGBnSyB5nIgn9BnOa"GIE
fUn^lcu^Qn]
!GBOBn5f?nfn’BOIfaynOa’Gnvfy
kaFB?nfyunZfpfOV?kaFB?nfyunZfpfOV?kaFB?nfyunZfpfOV?kaFB?nfyunZfpfOV?
I.I.I.I.
!`[n—ZZ]!‘[X!&n]enkU?UX[nnX]?Uk[X\[n]Xn[—X!`n—X[nX] !n—ZY—t&n
[?[XZtnf—&[kn|n]Xn—nX[ZU&![Xn]en`|‘—Xnk[&[X!E
1111...E !GBnOa’Gnvfyna?nygIngYYBOBunf?nfn0VvaygV?nBaGa9aIagyngYn.BO?gyf0n5gOIGnV?BBn
Luk_
16:19c21).
163

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.aIaf90BEnfVInaInugB?nygInYg00g5nIGfInGBnGfun9BBynavvgOf0QnygOnIGfInGBn5f?nVyuBOn
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?IfIBQngOnOB’BaFBunGa?nBFBO0f?Iay"nOB5fOuQnYOgvnGa?nBfOIG0Un0gIE
UUEnUUEnUUEnUUEn!`[n?|[&!U]Xn—&n!]n—n‘—X’&n—\\[n!—X\[nYU!`nZ]kn!|XX&n]Xn
n[X‘—X[X!n\`—X—\![XE
1111...E !GBnyfvBn5Ga’GnIGa?n.gFBOIUc?IOa’SBynayFf0aun9BfO?na?nf00nIGfIna?n"aFBynV?nfInIGa?n?If"Bnayn
IGBn?IgOUnIgnayua’fIBnIGfInGBn5f?nfnOB0a"agV?nvfyEnUIna?n?av.0UnIGBnfy’aByIn[0BfpfOn.VInayIgn
IGBnXB5n!B?IfvByInZfpfOV?—IGBn`B9OB5nIOfy?0fIBunIgnZOBBS—fyunvBfy?“Zguna?nvUn
help.”UIna?n.0faynIGfIngVOnZgOunbB?V?nuB?a"yBunIGa?nf?nfn?VYYa’aByInuB?’Oa.IagyngYnGavEn—?n
—0YgOun?GOB5u0UnOBvfOS?QnGBn.VO.g?Bu“IgnYa00naynIGBn’GfOf’IBOngYnIGBn.ggOnvfyE”`Bn
ugV9I0B??n"fFBnIGBnf..B00fIagyQnf?nfVyUfyn9B?Ig5BunIGBnyfvBngYnGa?nGBOgnaynna0"Oav’?n
nOg"OB??MnGBn’f00BunGa?nyfvB“Christian”9B’fV?BnGBn5f?nfn\GOa?IafyEn—yunIGa?n9B""fOn
GBOBna?n’f00Bu“Zguna?nvUnGB0.Q”9B’fV?BnGBn5f?nfn"ggunvfyQn0aFay"nf’’gOuay"nIgnGa?n0a"GIn
9UnIGBnGB0.ngYnZguE
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5f?nayGVvfyBEn!GBnFBOUn9OVIB?naynnBOBfn5BOBn0B??n9OVIf0nIGfynkaFB?En!GBnOa’Gnvfyn5f?n
ygIngy0UnaynGa?n’gyuV’InGBfOI0B??Qn9VInaynGa?n’V?IgvnaOOB0a"agV?[nYgOnIGBnbB5a?Gn0f5n
uBvfyuBun’gy?auBOfIagyngYnIGBn.ggOn5aIGnfnGVyuOBunOBaIBOfIBun.OB’B.I?[nIGB?BnGBn
Gf9aIVf00Unua?g9BUBuEn—yunaynIGBnByungYnIGBnIf0Bn5BnGfFBnIGBnayIavfIagynIGfIQnf9gFBn
BFBOUIGay"nB0?BQnkaFB?nyBFBOn.faunfyUnfIIByIagynIgn5GfIn‘g?B?nfyunIGBn.Og.GBI?n5BOBn
IGVyuBOay"naynGa?nBfO?nYOgvnIGBn&’Oa.IVOB?nf9gVInvfSay"n.OB.fOfIagynYgOnfygIGBOn5gO0un
5Ga’Gn5f?n0Uay"ngVIn9BUgyunIGa?EnYBnOBf’GnIGBn’gy’0V?agynIGfInaynIGa?n.fOf90BnIGBnOa’Gn
vfynOB.OB?ByI?nfn5gO0u0Un?ayyBOE
UUUEnUUUEnUUUEnUUUEn—"fayMnY[nZ[—XXn`[X[n!`—!nk[—!`nU&n!`[nUX[?U!—fZ[n[?[X!nY`U\`n
|&`[X&nUXn!`[n\[X!—UXnU‘‘]X!—ZU!tn]en[—\`n`|‘—Xn&]| L.
1111...E fgIGngYnIGB?BnvBynuaBuE
2222...E fgIGngYnIGB?BnvBynYgVyunIGBv?B0FB?n0aFay"nfYIBOnIGBUnGfunuaBuE
U?EnU?EnU?EnU?EnY`—!n\]‘[&n—e![Xnk[—!`nU&n!]n|&n]ene—Xn‘]X[nU‘n ]X!—X\[n!`—Xn
Y`—!n\]‘[&nf[e]X[E
1111...E egOQnYaO?IQnaIn"fIGBO?nV.nyg5nayIgnaI?B0Yn5GfIBFBOn5ByIn9BYgOBQnfyunay’0VuB?nf00naI?n
consequences.
164

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!GBn’gyIOf?Ina?ngYYBOBungYnGa"GB?InYB0a’aIUn5aIGnvg?InBaIOBvBn?VYYBOay"En!GfIngIGBOn0aYBn5a00n
9BnhVaIBnf?n?By?aIaFBnf?nIGa?Qnfyun.g??a90UnvgOBn?gEnng5BOngYn?VYYBOay"nvfUn9BnfV"vByIBuEn
!GBOBn5a00n9BnOB’g"yaIagyngYnYOaByu?nfyunOB0fIaFB?nfyunyBa"G9gVO?naynIGfInyB5nBaa?IBy’BEn
!GB?Bn?gV0?nf00nf..BfOnIgnSyg5nBf’GngIGBOnaynIGg?BnvgvByI?ngYnIBOOa90Bn’fyugVOEn—yun
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EXISTENCE.
1111...E !GBOBn5a00n9Bnygnay’OBf?BnaynIGBngOuayfOUnvBfy?ngYn"Of’BE
2222...E XgnygFB0nYgOvngYnfuuOB??n5a00n9Bn.g??a90BnVLuk_16:30c31WEnV\En&EXg9ay?gyQnkEnkE)
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!GBn’f?Bna?nIGfIngYngyBn5GgnGfun"OBfIn5Bf0IGQnfyunByigUBunaIQnfyun0aFBunGfyu?gvB0UQn9VInIggSn
ygnIGgV"GInIgnIGBn.ggOn9OgIGBOngVI?auBEn`BnGfunGa?nBFa0nIGay"?naynIGBn?fvBnGgVOnayn5Ga’GnIGBn
9OgIGBOnaynIGBn"OfyunGgV?BnGfunGa?n"ggunIGay"?[nfyunIGa?n5ByIngyQnufUnfYIBOnufUQn5GaIBnIGBnI5gn
vBynyBfOBunfygIGBOn0aYBMn9VIn5GBynIGfIn0aYBn9B"fyQnIGBOBn’fvBnfn’Gfy"BEnXg5QnaIn?BBv?n’0BfOQn
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9OgV"GIn5aIGnaInfn.OB’a?BnOBFBO?f0ngYnIGBn?IfIB?ngYnIGg?BnI5gnvByQn’fvBnaynfn0ayBngYn
.OBuBIBOvayBunBFByI?EnUInav.0aB?nIGBn5gOSay"ngYnfn0f5Qn5Ga’GnvfUnGfFBn9BBynYV0Ya00Bunayn
’gVyI0B??nay?Ify’B?nf0OBfuUQnfyuna?nuB?IayBunIgnf’InfyunOV0Bn?gn0gy"nf?nIGBn0gI?ngYnvBynfOBn
VyBhVf0naynIGa?n0aYBEnUYnIGa?n9Bn?gQnaIngV"GInIgnvfSBnIGg?BngYnV?nVyBf?UQn5Ggn.BO’BaFBQnayn
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165

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V?nf00—IGBn.ggOn5GgnfOBnaynva?BOUnGBOBQnfyunIGBnOa’Gn5GgnfOBnayn.BOa0nGBOBfYIBOEneaO?IQnIGByQn
166

\GOa?IafyaIUnyBFBOnGf?nfIIBv.IBunIgnB0avayfIBnIGBnOa’Gnf?nfn’0f??EnUIna?nZgu’?n5a00nIGfInIGBOBn
?Gf00nf05fU?n9BnIGBnOa’GnfyunIGBn.ggOEnfVInf0IGgV"GnIGBnOa’GnfOBn.BOvaIIBunIgn9Bnfvgy"nV?nfyun
IgnGfFBnfn.0f’Bnayn`a?n\GVO’GQnUBInfygIGBOnIGay"na?nIOVBEn!GBUnfOBnIg0unIGfInIGBaOnOa’GB?nfOBnfn
OBf0nfyunfnuBfu0Un.BOa0[nf?naYnfnvfynGfunaynGa?nGgV?Bn5GfInva"GInfInfyUnvgvByInIfSBnYaOBngOn
Ba.0guBnfyunuB?IOgUnGa?n0aYBEn—yuQnvgOBnIGfynIGa?MnIGBnFf?InuaYYBOBy’Bn9BI5BBynIGBvnfyunIGBn
.ggOna?ngyBngYnIGg?Bn5Ga’Gn?BBvnIgn9BnVyYfaOnfyunVyiV?IQnaynfnGVvfyn.gayIngYnFaB5EnUnvBfyn
IGfInaYnUgVnIfSBnvfynfyunvfynIGBOBna?nygnOBf?gyn
fn.OagOa5GUnIGBnOa’Gnvfyn?GgV0unygIn9Bnayn
IGBn.ggOnvfy’?n.0f’BnfyunIGBn.ggOnvfynaynIGBnOa’Gnvfy’?QnfyungYIBynygnOBf?gyn’fyn9BnYgVyunayn
IGBn’GfOf’IBO?ngYnIGBnvBynIGBv?B0FB?E“YGUna?nygInIGfIn.ggOn9OgIGBOn5GBOBnUnfvnfyunUnaynGa?n
.0f’BqnUIn?BBv?n?’fO’B0UniV?InIgnGavnyg5[naIn’fyygIn"gngynYgOnBFBOE”UYnf00nIGBnOa’GnYB0InIGV?nIGBn
?gOOg5?ngYnIGBn.ggOn5gV0un9BnfInByuQnBFBynYgOnIGa?n0aYB[nfyunIGBnOa’Gn5gV0unYBB0nIGV?naYnIGBUn
5BOBn.ByBIOfIBun5aIGnIGBn?.aOaIngYnIGBn"g?.B0En[FByn?gnvV’Gnf?nIGBOBna?nVfyun90B??Bun9BnZgu…n
IGBOBna?nvV’GngYnIGa?nyg9a0aIUngYn\GOa?Iafyn0gFBWQnGf?nugyBnfyuna?nugay"nfnFf?InuBf0ngYn"gguQnfyun
f00BFafIay"nIGBnva?BOUnfyun?gOOg5ngYnIGBn.ggOEnV
‘gO"fynkaaQnkEnkE)
kaFB?nfyunZfpfOV?kaFB?nfyunZfpfOV?kaFB?nfyunZfpfOV?kaFB?nfyunZfpfOV?
UEnUEnUEnUEn!`[nXU\`n‘—XnUXn`U&n—eeZ|[X\[n—Xkn[Xb]t‘[X!&E
UUEnUUEnUUEnUUEnZ—?—X|&nUXn`U&nn]?[X!tE
1111...E —n9B""fOE
2222.... Homeless.
3333...E —YY0a’IBunayn.BO?gyE
UUUEnUUUEnUUUEnUUUEn!`[nk[—!`n]enZ—?—X|&E
1111...E —InGa?nuBfIGnGBn9B’gvB?nIGBn?V9iB’IngYnfy"B0a’nvaya?nIOfIagyE
2222...E `Bna?n’gyFBUBunaynIOaVv.GnIgn"0gOUE
U?EnU?EnU?EnU?En!`[nk[‘U&[n]en!`[nXU\`n‘—XE
1111...E `a?nOa’GB?n’gV0unygIn?fFBnGavnYOgvnuBfIGE
2222...E !GBUn’gV0ungy0Un?B’VOBnGavnfynav.g?ay"nYVyBOf0E
Lessons:
1111...E !GfIn.aBIUngynBfOIGna?ngYIBynf00aBun5aIGn.gFBOIUnfyun?VYYBOay"E
167

2222...E !GfInBfOIG0Un.Og?.BOaIUnfyunvf"yaYa’By’BnfOBnygn.OggY?ngYnIGBnkaFayBnYfFgVOE
3333...E !GfIn5GfIBFBOn9BngVOn’gyuaIagynaynIGa?n5gO0uQn5BnfOBnIOfFB00ay"nIg5fOu?nfygIGBOE
4444...E !GfInuBfIGna?nayBFaIf90BnIgnf00n?IfIagy?nfyunOfyS?EnV
bEnfVOy?QnkEnkE)
kaFB?nfyunZfpfOV?nfYIBOnuBfIGkaFB?nfyunZfpfOV?nfYIBOnuBfIGkaFB?nfyunZfpfOV?nfYIBOnuBfIGkaFB?nfyunZfpfOV?nfYIBOnuBfIG
UEnUEnUEnUEnY[n&[[nZ—?—X|&nUXn!`[n—f]k[n]en!`[nfZ[&&[kEn`a?n?IfIBna?ngyBngY—
1111...E XB.g?BQnfYIBOnIGBnIga0?ngYn0aYBE
2222...E ka"yaIUQnfYIBOnIGBnGVva0afIay"n?’ByB?ngYnGa?nBfOIG0UnfuFBO?aIUE
3333...E —9Vyufy’BQnfYIBOn5fyIE
4444...E f0a??QnfYIBOn"OaBYnfyun?gOOg5E
UUEnUUEnUUEnUUEnY[n—X[nX[e[XX[kn!]nkU?[&n—&n\]X&UZX[kn!]n!`[nX[ ZU]X&n]en!`[n
LOST.“UynIgOvByI?E”
1111...E !gOvByI?nfOa?ay"nYOgvnIGBnf5YV0n’Gfy"BnGBnGfunBa.BOaBy’Bun5GBynuBfIGnOBvgFBunGavn
YOgvnGa?n5Bf0IGnfyun0VaVOaB?ngynBfOIGEn'En!gOvByI?nYOgvnVyf00fUBunuB?aOB?En`Bn?BBS?nyg5n
BFBynYgOngyBnuOg.ngYn5fIBOQn9VInaynFfayE
3333...E !gOvByI?nYOgvnIGBn9aIIBOnfyunuB?.faOay"nfy"Va?GngYnGa?nuggvBun?.aOaIE
4444...E !gOvByI?ngYnSBByn?B0YcOB.Ogf’GE
5555...E !gOvByI?nYOgvnIGBnuaOB’InayY0a’IagyngYnIGBnOa"GIBgV?n5OfIGngY
God.
6666...E !gOvByI?nYOgvnGfFay"nIGBn5gO0ungYnigUnfyun"0gOUn5aIGaynIGBnOfy"BngYnGa?nua?IOf’IBun
vision.
UUUEnUUUEnUUUEnUUUEnY[n—X[nX[‘UXk[kn]en`U&n|X—?—UZUXZnnX—t[X&E
1111...E egOnIGBnf00BFafIagyngYnGa?ng5ynf"gyaB?E
2222...E egOnfuuaIagyf0nvBfy?nIgn?fFBnGa?n9OBIGOByE
Lessons:
1111...E `g5nf5YV0naIna?nIgnuaBnaynfn’fOyf0QnVyOB"ByBOfIBn?tate.
2222...E `g5n’gyyB’IBunfOBnIGBn’gy’BOy?ngYnIavBn5aIGnIGBnOBf0aIaB?ngYnBIBOyaIUE“YGfI?gBFBOnfn
vfyn?g5?nIGfIn?Gf00nGBnf0?gnOBf.E”
168

3333...E `g5nf00cav.gOIfyIna?nOBf0n.BO?gyf0n.aBIUE
4444...E !GBn?VYYa’aBy’UngYnIGBnvBfy?nf..gayIBunYgOnvfy’?n?f0FfIagyEnV
bEnfVOy?QnkEnkE)
ZB??gy?nYOgvnIGBn.fOf90BZB??gy?nYOgvnIGBn.fOf90BZB??gy?nYOgvnIGBn.fOf90BZB??gy?nYOgvnIGBn.fOf90B
1111...E ZBInV?n0BfOynGBOBnIGfI“gyBnIGay"na?nyBBuYV0”—IGBn’fOBngYnIGBn?gV0EnYGfIn’fynOa’GB?nugn
5aIGgVInIGa?q
2222...E ZBInV?n0BfOyQnIGfIQnaYnIGBn5gOungYnZgunOBFBf0BunaynIGBn&’Oa.IVOB?QnaYnIGBn"g?.B0ngYnbB?V?n
\GOa?IQnaYnIGBn.Ogva?B?nfyunIGBn5fOyay"?n5OaIIBynIGBOBQnugnygIn’gyFay’BnV?QnugnygInIVOynV?n
IgnZgu—IGBynygIGay"n5gV0uE
3333...E ]9?BOFBnYOgvnIGa?n.fOf90BQnIGfInGB00n5a00n9BnIGBn.gOIagynygIngy0UngYnIGBn"Og??0Un5a’SBuQn
IGBn?5BfOBOQnIGBnfuV0IBOBOQnIGBnuOVySfOuQnIGBnua?GgyB?IQnIGBn0afO[nYgOn5BnOBfunygIQnIGfInIGBn
Oa’Gnvfyn5f?nfyUngYnIGB?BMnUBInGBn.BOa?GBuE
4444...E YGfIn’gvYgOInvfUnIGa?n.fOf90Bn"aFBnIgnIGBn\GOa?Iafynayn?VYYBOay"…nV
[Enf0By’g5BQn‘En—E)
!GBnOa’GnvfynfyunZfpfOV?!GBnOa’GnvfynfyunZfpfOV?!GBnOa’GnvfynfyunZfpfOV?!GBnOa’GnvfynfyunZfpfOV?
UEnUEnUEnUEn!`[n\]X!X—&!&E
1111...E UynIGBaOnBaIBOyf0n’aO’Vv?Ify’B?E
((((1111)))W ]yBnOa’G[nIGBngIGBOn.ggOE
((((2222)))W ]yBnB0B"fyI0Un’0gIGBu[nIGBngIGBOnf?nfn9B""fOE
((((3333)))W ]yBn?Vv.IVgV?0UnYBu[nIGBngIGBOnuB?aOay"nIGBnOa’Gnvan’?n’OVv9?E
((((4444)))W ]yBnaynGBf0IG[nIGBngIGBOn.GU?a’f00Un5OBI’GBuE
((((5555)))W ]yBn?g’af00UnayY0VByIaf0[nIGBngIGBOnayn9B""fO0Una?olation.
2222...E UynIGBaOn?.aOaIVf0n’gyuaIagyE
((((1111)))W ]yBnBaV0Iay"naynGa?n5Bf0IG[nIGBngIGBOn’gyIByIBunaynGa?n.gFBOIUE
((((2222)))W ]yBn?fIa?YaBun5aIGnGa?nBfOIG0Un.g??B??agy?[nIGBngIGBOn?BBSay"nIOBf?VOBnaynGBfFByE
((((3333)))W ]yBn?B0Ya?GnfyunVy"gu0U[nIGBngIGBOnfn?B0Yc?f’OaYa’ay"n9B0aBFBOE
3333...E UynIGBaOnBIBOyf0nuB?IayUE
169

((((1111)))W ]yBn’f?InayIgnGB00[nIGBngIGBOn’fOOaBunayIgnGBfFByE
((((2222)))W ]yBnIgOvByIBu[nIGBngIGBOn’gvYgOIBuE
((((3333)))W ]yBnf??g’afIBun5aIGnuBvgy?[nIGBngIGBOnayn’gv.fyagy?Ga.n5aIGn—9OfGfvE
((((4444)))W ]yBnaynVyf0IBOf90Bnfy"Va?G[nIGBngIGBOnayn.BOvfyByIn90B??BuyB??E
UUEnUUEnUUEnUUEn!`[nZ[&&]X&E
1111...E —?nIgnnOgFauBy’BE
((((1111)))W YgO0u0Un.Og?.BOaIUnygn.OggYngYnf’’B.Ify’Bn5aIGnZgu.
((((2222)))W ngFBOIUnfyunua?IOB??nygn.OggYngYnkaFayBnf9fyugyvByt.
((((3333)))W YgO0u0Una?g0fIagyn’gv.fIa90Bn5aIGnkaFayBn’gv.fyagyship.
2222...E —?nIgn?.aOaIVf0n0aYBE
((((1111)))W [f?BQn0VaVOUQnfyun?g’af0nB0BFfIagynugnygIn0BfunIgnspiritualcmindedness.
((((2222)))W fB""fOUQn.GU?a’f0nGB0.0B??yB??QnfyunuB.OaFfIagyngYnf00n5gO0u0Un’gvYgOI?QnygInf90Bn
Ign5BfynIGBn9B0aBFBOnYOgvnZguE
((((3333)))W !GBn`g0Un&’Oa.IVOB?nZgu’?n9B?In"VauBnIgn?.aOaIVf0nIOVIGE
3333...E —?nIgnIGBnYVIVOBn?IfIBE
((((1111)))W !GfInvfynGf?nfynavvgOIf0nyfIVOBE
((((2222)))W !GfInuBfIGnugB?nygInfYYB’InIGBn’gy?IaIVByI?ngYnIGa?nyfIVOBnaynOB?.B’InBaIGBOnIg
(a)(a)(a)VfW UI?n’gy?’agV?yB??[
V9WnV9WnV9WnV9WnvBvgOU[
V’WnV’WnV’WnV’Wn’gy?’aBy’BE
((((3333)))W !GfInuBfIGnugB?nygInfYYB’InIGBnvgOf0n’gyuaIagyngYnIGa?nyfIVOBE
((((4444)))W `BfFBynfyunGB00QnOB?.B’IaFB0Unf..gayIBunYgOnIGBn"ggunfyun9fuE
((((5555)))W `BfFBynfyunGB00QnBIBOyf00Un?B.fOfIBun9Unfynav.f??f90Bn"V0YEnV
kEn\En`V"GB?Qn‘En
A.
)
—n5Bf0IGUn9VIn?funYfva0U—n5Bf0IGUn9VIn?funYfva0U—n5Bf0IGUn9VIn?funYfva0U—n5Bf0IGUn9VIn?funYfva0U
UEnUEnUEnUEn—nY[—Z!`tne—‘UZtE“YgOBn.VO.0BnfyunYayBn0ayBynBFBOUnufUE”nOg9f90UnIGBn"OBfIn
170

vf"yfIB?ngYnIGBnyBa"G9gVOGgguE
UUEnUUEnUUEnUUEn—nZ—XZ[ne—‘UZtEn&aan9OgIGBO?E
UUUEnUUUEnUUUEnUUUEn—ne—‘UZtnY`U\`nk[—!`n`—kn?U&U![kE “!GBnOa’GnvfynuaBunfyun5f?n9VOaBuE”
kBfIGn5a00nyBaIGBOn9Bn9Oa9Bun9Un5Bf0IGQnygOn5faInYgOn.OB.fOfIagyE
U?EnU?EnU?EnU?En—ne—‘UZtQn]X[n]enY`U\`nY—&nUXn`[ZZEn&B’V0fOn5Bf0IGna?n?gvBIavB?n?gV0c
degrading.
?En?En?En?En—ne—‘UZtnY`]&[n&|X?U?UXZnfX]!`[X&nY[X[n—ZZn]Xn!` [nX]—kn!]n
RUIN.
?UEn?UEn?UEn?UEn—ne—‘UZtnY`]&[nk[\[—&[knfX]!`[XnX[\]UZ[kn—!n!`[ nUk[—n]en
REUNION.
?UUEn?UUEn?UUEn?UUEn—ne—‘UZtnY`]nn]&&[&&[kn—ZZn!`[n‘[—X&n!`[tnX[[k [kn]XnY]|Zkn
[?[Xn`—?[ne]Xn&nUXU!|—Zn&—Z?—!U]XEnV
Anon.)
]..gOIVyaIUnYgOn’GfOaIU]..gOIVyaIUnYgOn’GfOaIU]..gOIVyaIUnYgOn’GfOaIU]..gOIVyaIUnYgOn’GfOaIU
“!GBOBn5f?nfn’BOIfayn9B""fOnyfvBunZfpfOV?Qn5Ga’Gn5f?n0faunfInGa?n"fIBE”!Ga?na?nfnYf’IngYn
av.gOIfy’BnaynIGBnGa?IgOUngYnkaFB?EnZfpfOV?nByIBO?ngynIGBn?If"BnygInvBOB0UnIgn.OB?ByInfn
?IOaSay"n’gyIOf?InIgnIGBnOa’Gnvfy’?n?IfIBQn9VInf?ngyBn5aIGn5GgvnIGBn0fIIBOnGfunOB0fIagy?En
ZfpfOV?nOB.OB?ByI?ng..gOIVyaIUnYgOnIGBnBaBO’a?BngYnGVvfyaIUEn!GfIna?nIGBn’GaBYnaYnygInIGBn?g0Bn
.VO.g?BnYgOn5Ga’GnGBnf..BfO?naynIGBnYaO?In?’ByBEnV
—EnfEnfOV’BE)
YBf0IGnvfSay"nYOaByu?nYgOnIGBnYVIVOBYBf0IGnvfSay"nYOaByu?nYgOnIGBnYVIVOBYBf0IGnvfSay"nYOaByu?nYgOnIGBnYVIVOBYBf0IGnvfSay"nYOaByu?nYgOnIGBnYVIVOB
YGfInfnFf?I0Un"OBfIBOn9ByBYaInkaFB?nva"GInGfFBn"fayBunIGOgV"GnZfpfOV?QnGfunGBngy0UnIVOyBun
Ga?nf’hVfayIfy’Bn5aIGnGavnIgnf’’gVyInayn"ggunIavBEn`funGBnvfuBngYnGavnfnYOaByun5aIGnGa?n
5gO0u0Un.g??B??agy?nGBnva"GInGfFBn9BBynGa?n’gv.fyagynayn.fOfua?BEnfVInyg5Qn?gnYfOnYOgvn
fIIfayay"nIGfInYB0a’aIUQnGBn’fyygInBFByng9IfaynIGBn0aII0BnYfFgVOnGBn’OfFB?EnV
—EnfEnfOV’BE)
ContrastsContrastsContrastsContrasts
!Ga?n.fOf90Bna?nYV00ngYn?GfO.n’gyIOf?I?E
171

1111...E !GBOBna?nIGBn’gyIOf?InaynIGBn0aYBngYnIGB?BnI5gnvByEn!GBngyBnOa’GQnIGBngIGBOnfn9B""fOEn!GBn
Oa’GnvfynGfun"OBfIn.g??B??agy?QnUBIngyBnIGay"nGBn0f’SBuQnfyunIGfIn5f?nIGBngyBnIGay"n
yBBuYV0EnZfpfOV?QnIGBn9B""fOQn5f?nfYIBOnf00nIGBnIOV0UnOa’GnvfyQ“f?nGfFay"nygIGay"QnfyunUBIn
.g??B??ay"nf00nIGay"?E”
2222...E XBaIQnIGBOBna?nfn’gyIOf?InaynIGBnuBfIGngYnIGB?BnI5gnvByE
3333...E —yunIGBOBna?nfn’gyIOf?InaynIGBnfYIBOnIavBnYgOnIGB?BnI5gnvByEn!GBnOa’Gnvfyn5f?n9VOaBuQn
ugV9I0B??Qn5aIGn"OBfIn.gv.En&gvBngYnV?nGfFBn?BByn?V’GnYVyBOf0?EnYGfInBaIOfFf"fy’Bnfyun
ua?.0fUnIfSBnIGBn.0f’BngYnOBFBOByInOB?a"yfIagynfyunhVaBIn"OaBY…n]YnIGBn9B""fO’?n9VOaf0n.0f’Bn
5BnSyg5nygIGay"E
4444...E fVInIGBn?GfO.B?In’gyIOf?IngYnf00na?naynIGBn5gO0un9BUgyuQnYOgvn5Ga’GnYgOnfnvgvByInbB?V?n
uOf5?n9f’SnIGBnFBa0EnV
`EnbEnYa0vgInfVaIgyQn‘En—E)
kaFB?nfyunZfpfOV?kaFB?nfyunZfpfOV?kaFB?nfyunZfpfOV?kaFB?nfyunZfpfOV?
UEnUEnUEnUEn!`[n|X[?|—ZnkU&!XUf|!U]Xn]en!`[nZUe!&n]ennX]?Uk[ X\[n—‘]XZ&!n
MANKIND.
UUEnUUEnUUEnUUEn!`[nk[\U&U?[n—kb|&!‘[X!n]en!`UXZ&n!`—!n!—o[&nnZ —\[n—!nk[—!`E
UUUEnUUUEnUUUEnUUUEn!`[n[?[XZ—&!UXZn&[n—X—!U]Xn!`—!n!—o[&nnZ—\[n—! nk[—!`n
f[!Y[[Xn!`[nXUZ`![]|&n—Xkn!`[nYU\o[kE
U?EnU?EnU?EnU?En!`[n?U[Yn!`—!nU&n!—o[Xn]en!`U&nZUe[nY`[Xn]X\[n! `[tnZ[!n]|!n
UX!]n!`[ne|!|X[E
?En?En?En?En!`[n&|eeU\U[X\tn]en!`[nX[?[Z—!U]Xn!`—!nZ]kn`—&nZ U?[Xn!]n
\]XeUX‘n—ZZn!`[&[n!`UXZ&EnV
bEn[EnfBfVvgyIE)
kaFB?nfyunZfpfOV?kaFB?nfyunZfpfOV?kaFB?nfyunZfpfOV?kaFB?nfyunZfpfOV?
UEnUEnUEnUEn!`[n\UX\|‘&!—X\[&n]enkU?[&nUXn`U&n!Y]nkUee[X[X!n &!—![&n]en
EXISTENCE.
1111...E UynIGa?n5gO0unkaFB?n5f?n.g??B??Bu—
((((1111)))W ]Ynfynf9Vyufy’BngYnBfOIG0Un"gguE
((((2222)))W `BnSyB5nGg5nIgnByigUnIGa?nf9Vyufy’BQnf’’gOuay"nIgnIGBnV?Vf0nvBfyay"ngYnIGa?n
172

phraseology.
((((3333)))W `Bn5f?n.Og9f90UQn?gnYfOnf?n.BOIfay?nIgnGVvfynyfIVOBnaynIGB?Bn’aO’Vv?Ify’B?Qn
.g??B??BungYnByIaOBnBf?BngYnvayuE
2222...E —InuBfIGnGa?n?aIVfIagyn5f?naynf00nOB?.B’I?nOBFBO?Bd.
((((1111)))W `Bn5f?nua?Bv9guaBuE
((((2222)))W Uynf9?g0VIBn5fyIngYnf00nIGay"?E
((((3333)))) Despised.
((((4444)))) Miserable.
UUEnUUEnUUEnUUEn!`[n\UX\|‘&!—X\[&n]enZ—?—X|&nUXn!`[nnX[&[X!nY]X ZkQn—XknUXn!`[n
FUTURE.
1111...E UynIGa?n5gO0uQnZfpfOV?n5f?—
((((1111)))W Uynfn?IfIBngYnIGBnvg?Inf9iB’In.gFBOIUE
((((2222)))) Miserable.
2222...E UynIGBnYVIVOBn5gO0unGBn5f?—
((((1111)))W Xa’GnaynIGBnf9Vyufy’BngYnf00nIGay"?E
((((2222)))) Honourable.
((((3333)))W `f..UEnV
!Enk5a"GIQnkEnkE)
!GBnOa’GnvfynfyunZfpfOV?!GBnOa’GnvfynfyunZfpfOV?!GBnOa’GnvfynfyunZfpfOV?!GBnOa’GnvfynfyunZfpfOV?
UEnUEnUEnUEn!`[nX[&[‘fZ—X\[nf[!Y[[Xn!`[&[n!Y]n‘[XE
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2222...E ‘UnyBaInayYBOBy’BnYOgvn5GfInGfIGn9BByn?fauna?—IGfIn5Bn?GgV0unygIn9BnIBv.IBunaynIGa?n
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IGay"?n9Bn’gy?auBOBunf’’gOuay"nIgnIGBnIOVBn5gOIGnfyunFf0VBQn0B?InIGBUnYayun’fV?BnIgnOB.ByIQn
5GBynaIna?nIggn0fIBQngYnIGBn.0Bf?VOB?nIGBUnIggSnaynIGBaOnVy0f5YV0nf’Iagy?E
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Ga?nfYYfaO?naynIGa?n0aYBE
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IGBnGa"GB?Infy"B0nayn"0gOUn.Og.BO0UnIgnvBOaInfyUIGay"nfInIGBnGfyungYnZguE
2222...E —"fayQn5GBynUn?fUnIGBn?IfIBngYnvfynaynIGBn5gO0unIgn’gvBnGg0u?nfn.Og.gOIagynIgnGa?n
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GgygVOQn.0Bf?VOBQn?IOBy"IGQngOn5gO0u0Un.OaFa0B"B?En!GBOBYgOBnaynIGBnfYYaOvfIaFBQnI5gnIGay"?n
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YVIVOBn?IfIB—
((((1111)))W !GBnayIBOyf0nua?.g?aIagynfyunvByIf0nIBv.BOE
((((2222)))W !GBna00a’aInf’I?n5Ga’GnYg00g5nIGBnIBv.BOnfyunfOBn’gyyfIVOf0nIgnaIEn!GB?BnfOBngVOn
f’hVa?aIagy?QnIGOgV"GnIGBn"Of’Bnfyunf??a?Ify’BngYnZguQn5Ga’Gnf05fU?na?nIgn9Bn
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vfIBOaf00U[naynyfIVOBnIGBUnfOBnIGBn?fvBQnf?nvf0a"yaIUnfyunva?BOUnfOBnIGBn?fvBnaynyfIVOBn
too.
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178

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vgOf0nf’Iagy?En!Ga?na?ngYnfnva"GIUnV?BnaynOB0a"agynIgnVyuBO?IfyunIGBnIOVBnygIagyngYnvgOf0n
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5gO0u0Un.Og?.BOaIUna?nygn’BOIfaynYgOBOVyyBOngYnYVIVOBnGf..ayB??[nYgOnIGa?na?nfnIGay"n
GBIBOg"Byaf0Qnfyuna?nYOgvnua?Iay’InfyunhVaIBngIGBOncauses.
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uaYYBOByInIGay"?E
1111...E ZBInygnvfynvfSBnGav?B0Ynfn?0fFBnIgnIGfIn5Ga’Gna?nygn.fOIngYnGa?nGf..ayB??E
2222...E ZBInGavnIfSBnGa?n’GaBYn’fOBnf9gVInIGfIn5Ga’Gna?nayn’BOIfayn’gyiVy’Iagyn5aIGnGf..ayB??Qn
fyunIGfIna?nIGBnyg90Bn"ByBOgV?nIBv.BOngYnGa?n?gV0QnfyunIGBna00a’aInf’I?ngYnGa?nvayuEn
&B’gyu0UEnYBn?BBnYOgvnGBy’BnIGfInvByn’Gfy"BnIBOv?Qn’aO’Vv?Ify’B?Qnfyun’gyuaIagy?QngyBn
5aIGnfygIGBOnaynIGBn5gO0unIgn’gvBE
egOnfynf’’gVyIngYnIGa?—
1111...E !Gay"?nvfyUnIavB?nfOBn5Ogy"nGBOBQn9VInIGBUn5a00nygIn9Bn5Ogy"nf05fU?E
2222...E !GBn.OB?ByIn5gOSna?nIgnBaBO’a?BnFaOIVBEn!Ga?na?nfn.Og9fIagyn?IfIBQnfn?IfIBngYnIOaf0QnfyunaYn
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3333...E !GBnYayf0nOB?g0VIagynfyun0f?In?IfIay"ngYnIGay"?na?nOB?BOFBunIgnfygIGBOnIavBn5GBynygn
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1111...E !GBOBYgOBQnugnygInByFUnfyUngyB’?n’gyuaIagy[naIna?nygIn?fYBQnIGgV"Gn"0gOUnfIIByunV.gynaIn
YgOnfn5Ga0BnVPsa_37:1).
2222...E &fIa?YUnIGU?B0YnaynIGayBng5yn’gyuaIagynaYnaIn9Bn"ggunfyunFaOIVgV?QnYgOnIGBynaIna?n?fYBE
3333...E `fFBnfnOa"GInygIagynfyuniVu"vByIngYnIGBn9V?ayB??ngYnIavBQn5Ga’Gna?nIgn.OB.fOBnYgOnIGBn
YVIVOBn?IfIBE
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1111...E !GBynaIna?nYg00UnfyunvfuyB??nYgOnvBy—f?nYOBhVByI0UnIGBUnug—IgnB?IavfIBngOn’gy?auBOn
IGBv?B0FB?n5Gg00UngOn’GaBY0Un9UnIGBaOnfYYfaO?naynIGa?n5gO0uQnfyun9UnIGBn"ggunIGay"?nIGBOBgYQn
?V’Gnf?nfOBn.g5BOQnOa’GB?Qn.0Bf?VOB?E
2222...E !GBynaIna?nIGBn"OBfIn’gy’BOyvByIngYngVOn?gV0?nygInfInf00nIgnfuvaIngYnfyUnIBv.IfIagyngOn
?V""B?IagynIgnugnfyUIGay"naynIGa?n0aYBnIgnIGBn.OBiVua’BngYngVOn?IfIBnaynBIBOyaIUE
3333...E !GBynaIna?nYfaO0UnSyg5f90BnaynIGa?n?IfIBQnfyun9Un?gvBIGay"nIGBOBgYnf?nfnYgOB"gay"n
179

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Ign’gvBE
4444...E !GBynYfaIGnfyun.fIaBy’BnIgn"gnIGOgV"GnIGBn5gO0un5aIGf0QnYgOnIGBnufUnuOf5?ngynf.f’BnYgOn
IGBn?IfIay"nfyunOB’IaYUay"ngYnIGay"?QnIGBn.Og.gOIagyay"ngYnOB’gv.By?BnfyunOB5fOunIgn
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`BOBnfOBnIGOBBn"OBfInf""OfFfIagy?ngYnIGBnOa’Gnvfy’?nVy’GfOaIf90ByB??—
UEnUEnUEnUEn!GfInGBOBn5f?nfyng9iB’In.OB?ByIBunIgnGavE
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necessity.
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1111...E !GfInVyvBO’aYV0yB??nfyunVy’GfOaIf90ByB??nIgnIGBn.ggOna?nfnFBOUn"OBfIn?ayEnUIn’gyIfay?nayn
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BFBOEn!GBn.fOf90Bn0fU?nIGBnOa’Gnvfy’?n’gyuBvyfIagynV.gynIGa?QnaIn5f?nIGBn"Va0IngYnIGa?n?ayn
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OB.ByIfy’BnfOBnvgOBn"ByBOf0nfyunYVyufvByIf0n"Of’B?QnfyuQnf?naIn5BOBQnIGBn.fOByI?ngYnf00n
IGBnOB?IMn9VIngYnf00n?ay"0BnFaOIVB?QnIGBn&’Oa.IVOBn0fU?nIGBn"OBfIB?In5Ba"GInV.gynIGa?ngYn
180

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IGOBfIByay"?ngYnaIQn5Bn’fyygIn9VInGfFBnfn.Oay’a.f0nOB"fOunIgnaIE
UnSyg5nGg5nfFBO?BnvByn"ByBOf00UnfOBnIgnIGa?nuVIUQn5Ga’GnvfSBnIGBvn?gnYV00ngYnBa’V?B?nfyun
g9iB’Iagy?nf"fay?InaIE
1111...E !GBUnGfFBn’Ga0uOBynIgn.OgFauBnYgOEn!Ga?na?nygInIGBn’f?BngYnf00QnfyunIGBUn5Gg?Bn’f?BnaIna?n
vfUnugn5B00nIgn’gy?auBOnIGfInaan5a00nygIn9Bnfva??nIgn0BfFBnfn90B??ay"nf?n5B00nf?nfyn
ayGBOaIfy’BnIgnIGBaOn’Ga0uOByE
2222...E !GBUnIB00nV?nIGBUnayIByunIgnugn?gvBIGay"n5GBynIGBUnuaBEnUIn?Gg5?nfn"OBfIn9f’S5fOuyB??n
IgnIGBn5gOSn5GByn5BnuBYBOnaInf?n0gy"nf?n5Bn’fyEnUIna?ngyBngYnIGBn5gO?In’gv.0avByI?n5Bn’fyn
.VInV.gynZgunIgn"aFBnfnIGay"nIgn`avn5GByn5Bn’fynSBB.naInygn0gy"BOE
3333...E ]IGBO?n?fUQnIGBUnvfUn’gvBnIgn5fyInIGBv?B0FB?QnfyunaIna?n.OVuBy’BnIgn.OgFauBnf"fay?In
IGfIEn!gnIGa?nUnfy?5BO—
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Ba.OB??ng9?BOFfIagynIgnIGBn’gyIOfOUnVPsa_37:25).
((((2222)))W !GgVnvfUB?In’gvBnIgn5fyInIGgV"GnIGgVn"aFBnygIGay"[nayn5Ga’Gn’f?BnIGgVnvfUB?In
iV?I0Un0ggSnV.gynyB"0B’IngYnIGa?nuVIUnf?ngyBngYnIGBn’fV?B?ngYnIGUn.gFBOIUE
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fVIQnaYnIGBnIOVIGn5BOBnSyg5yQnUnugV9In’gFBIgV?yB??n0aB?nfInIGBn9gIIgvngYnIGa?ng9iB’IagyMn
Gg5BFBOQnaIna?nYaInaIn?GgV0un9Bnfy?5BOBuE
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IGaySnIGfInfn’OBfIVOBn’fynvBOaInfyUIGay"nfInIGBnGfyungYnZguQnIgn5Ggvnf00nIGfIn5Bn’fyn
.g??a90Unugna?nfyIB’BuByI0UnuVB[nvV’Gn0B??nIGfIn5Bn’fynvBOaIn?gn"OBfInfnOB5fOunf?nIGfIn
gYnBIBOyf0nGf..ayB??E
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ThoughtsThoughtsThoughtsThoughts
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181

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mendicant.
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9BYgOB[nfyunuBfIGnV?GBO?n?gvBQnfIngy’BQnayIgnfn?IfIBngYn’gy?’agV?nByigUvByIQnfyun?gvBn
ayIgnfn?IfIBngYn’gy?’agV?nva?BOUE
4444...E !GBUnIGfIn5gV0unygIQn5Ga0Bn.Og9fIagyBO?Qn’OUnIgnZgunYgOnvBO’UQn5a00QnaynBIBOyaIUQn0ggSnayn
FfaynYgOnvBO’UnIgnBaIGBOnZgungOnvfyE
5555...E !Gg?Bn5GgvnZgunuB?a"y?nIgn?fFBn`BnYayu?naInyB’B??fOUnIgn’Gf?IByQn?gnIGfIn0aYB’?nBFa0n
IGay"?nvfUn5BfynIGBvnYOgvnIGBn5gO0unfyunYaInIGBvnIGBn9BIIBOnIgnByigUnfynBIBOyaIUngYn"ggun
IGay"?EnfVInIGBOBnfOBnvByngYnIGBn5gO0un5GgnGfFBnIGBaOn.gOIagynaynIGa?n0aYBEn!GBUn.OBYBOn
ByigUay"nIGBn.0Bf?VOB?ngYn?aynYgOnfn?Bf?gyQnOfIGBOnIGfynIgn?VYYBOnfYY0a’Iagyn5aIGnIGBn.Bg.0Bn
gYnZguQnfyunGBy’BnIGBUnaynIGBaOn0aYBIavBnOB’BaFBnIGBaOn"ggunIGay"?Qn9VInfOBnIgOvByIBunayn
IGBn5gO0unIgn’gvBE
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av.f??f90Bn"V0YE
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Vy?BByn5gO0un’fyQnaynIGfIn5fUQn9Bn.fOI0UnVyFBa0BuEn—ynay?.aOBun9ggSn5f?nZgu’?n5a?Bnfyun
’Gg?BynvguBngYnf’hVfayIay"nV?n5aIGn?.aOaIVf0nIOVIG?QnfyunGBn5GgnGf?nIGa?n9ggSQnUBIn
ua?OB"fOu?naI?nIBf’Gay"?Qn5a00QnaynBIBOyaIUQnOBf.nIGBn9aIIBOn’gy?BhVBy’B?EnV
!EnYa00a?IgyE)
kaFB?nfyunZfpfOV?kaFB?nfyunZfpfOV?kaFB?nfyunZfpfOV?kaFB?nfyunZfpfOV?
UEnUEnUEnUEn!`[ne|!|X[n&!—![nU&n]X[n]enX[!XUf|!U]XE
UUEnUUEnUUEnUUEn!`[ne|!|X[n&!—![nU&n]X[nUX!]nY`U\`n‘[‘]Xtn[X![X &n—&n—ne—\!]Xn
]en`—nnUX[&&n]Xn‘U&[XtE
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.
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—X[nX[[ke|Zn!]nnX[n—X[ne]Xn!`[ne|!|X[n&!—![En\gy’0V sion:
1111...E !GBn?BOagV?yB??nfyun?g0BvyaIUngYnIGa?nBfOIG0Un.Og9ation.
182

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3333...E !GBnyBfOyB??ngYnBIBOyaIUE
4444...E !GBniV?Ia’BngYnZgu’?nOBhVaOBvByIngYnf??ByInIgn`a?nIOVIGnfyun’gv.0afy’Bn5aIGn`a?n
demands.
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spake:“XB’B??aIUn5OgV"GInIGa?n’GfayQnfyunvf0a"yaIUn0g’SBunit!”&.aOaInyBFBOnBa’0favBuM
“kB?.aIBngYnvU?B0YQnUn5f?nuOf""BunGaIGBOQnfyunGBOBnaynFag0fIagyngYnf00nIOVIGnfyunBhVaIUnUnfvn
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187

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OB?.B’Iay"n?gvBnOBFBf0BuOB?.B’Iay"n?gvBnOBFBf0BuOB?.B’Iay"n?gvBnOBFBf0BuOB?.B’Iay"n?gvBnOBFBf0Bu”.fOIa’V0fO?ngYnIGfIn?IfIBQnIGBnyfIVOf0n’gy?BhVBy’BQnIGBn.Of’Ia’f0n.fOIa’V0fO?ngYnIGfIn?IfIBQnIGBnyfIVOf0n’gy?BhVBy’BQnIGBn.Of’Ia’f0n.fOIa’V0fO?ngYnIGfIn?IfIBQnIGBnyfIVOf0n’gy?BhVBy’BQnIGBn.Of’Ia’f0n.fOIa’V0fO?ngYnIGfIn?IfIBQnIGBnyfIVOf0n’gy?BhVBy’BQnIGBn.Of’Ia’f0n
g.BOfIagyngYn?V’GnFaB5?Qn5a00n9Bnfn0aFay"nYgOnIGa?nworld.g.BOfIagyngYn?V’GnFaB5?Qn5a00n9Bnfn0aFay"nYgOnIGa?nworld.g.BOfIagyngYn?V’GnFaB5?Qn5a00n9Bnfn0aFay"nYgOnIGa?nworld.g.BOfIagyngYn?V’GnFaB5?Qn5a00n9Bnfn0aFay"nYgOnIGa?nworld.
—00n9BUgyunIGBn"OfFBna?Qnayn?V’Gnfnvfy—00n9BUgyunIGBn"OfFBna?Qnayn?V’Gnfnvfy—00n9BUgyunIGBn"OfFBna?Qnayn?V’Gnfnvfy—00n9BUgyunIGBn"OfFBna?Qnayn?V’Gnfnvfy’?nf..OBGBy?agy?QnGfpUQnayua?Iay’IQnVy’BOIfayE?nf..OBGBy?agy?QnGfpUQnayua?Iay’IQnVy’BOIfayE?nf..OBGBy?agy?QnGfpUQnayua?Iay’IQnVy’BOIfayE?nf..OBGBy?agy?QnGfpUQnayua?Iay’IQnVy’BOIfayE
188

`a?nfavn5f?nIgnByigUnGav?B0YQnIgn0Bfunfn0aYBngYnBf?Bnfyun?B0Y`a?nfavn5f?nIgnByigUnGav?B0YQnIgn0Bfunfn0aYBngYnBf?Bnfyun?B0Y`a?nfavn5f?nIgnByigUnGav?B0YQnIgn0Bfunfn0aYBngYnBf?Bnfyun?B0Y`a?nfavn5f?nIgnByigUnGav?B0YQnIgn0Bfunfn0aYBngYnBf?Bnfyun?B0Yccccindulgence.indulgence.indulgence.indulgence.
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future5gO0uQnaynfyUn
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.OB?ByInfOgVyunV?EnUn?Gf00n?V..g?BQnIGByQnIGBn’f?BngYnfnvfyn5GgQn5Ga0BngOIGguganaynf00nIGBn
vfaynfOIa’0B?ngYnGa?nOB0a"agV?n9B0aBYQnfyunygvayf00UnfnvBv9BOngYnIGBn\GVO’GQnGf?nf00g5Bun
Ga?nYfaIGnaynIGay"?nVy?BBynfyunBIBOyf0nIgn9Bn?B’OBI0Un?f..BuEnUynIGfInGBnOB?Bv90B?nkaFB?E
2222...E !GBn?B’gyun.gayInIgn5Ga’GnUn?Gf00n’f00nUgVOnfIIByIagyQnaynf..0Uay"nIgngVOng5yn
’gy?’aBy’B?nIGBn5fOyay"ngYnIGBnIBaIQna?nIGBnfIvg?.GBOBngYnOB0a"agV?n.OaFa0B"BQn5Ga’GnvUn
f’fuBva’f0nGBfOBO?n?.B’af00UQn9VInIGg?BnOB?auay"naynIGBn’aIUnf0?gnayn"ggunvBf?VOBQn
Gf9aIVf00UnayGf0BEntBIn5GgnugB?nygInSyg5nIGfIQn5GBOBnygn’gOOB?.gyuay"npBf0nfyun
?.aOaIVf0aIUnBaa?InaynIGBnGBfOIQnIGa?nYOBhVBy’UngYnOB0a"agV?ngOuayfy’Bnfyun.OaFa0B"Bnf’I?n
OfIGBOnf?nfn?g.gOaYa’nIGfynf?nfn?IavV0fyIQnvfSB?nBIBOyf0nIGay"?nvgOBnGfpUnfyun0B??n
?V9?IfyIaf0nIGfynIGBUn5BOBQn5GByn5gO?Ga.nvgOBnOfOB0UnOB’VOOBuq
3333...E Xg5QngVOnZgOuQnaynIGBn.fOf90Bn9BYgOBnV?QnOB.OB?ByI?nIGa?nuBFB0g.vByIngYnOB?gVO’B?nf?n
GfFay"nfnufy"BOgV?nIByuBy’UQnf?n’gyIOa9VIay"n?gvBIGay"nvfIBOaf0nIgn?IOBy"IGBynIGBn
av.ByaIBy’BngYnIGBnyfIVOf0nGBfOIEnV
kBfynZgV09VOyE)
189

XfIVOf0nfYYB’Iagynua?Iay"Va?GBunYOgvnIGBnYfaIGnfyun0gFBngYnIGBn"g?.B0XfIVOf0nfYYB’Iagynua?Iay"Va?GBunYOgvnIGBnYfaIGnfyun0gFBngYnIGBn"g?.B0XfIVOf0nfYYB’Iagynua?Iay"Va?GBunYOgvnIGBnYfaIGnfyun0gFBngYnIGBn"g?.B0XfIVOf0nfYYB’Iagynua?Iay"Va?GBunYOgvnIGBnYfaIGnfyun0gFBngYnIGBn"g?.B0
YBnuB?aOBnIgn?Gg5n5GfIn0a"GIn?GBn.fOf90BnIGOg5?ngynIGBng90a"fIagynfyunIGBnvgIaFB?ngYn
\GOa?Iafyn9ByBFg0By’BMneaO?IQn9Un?BIIay"n9BYgOBnV?QnaynIGBnOa’GnvfyQnfn’GfOf’IBOnayn5Ga’GnIGfIn
"Of’Bna?nuBYa’aByI[nfyuQn?B’gyu0UQn9Un?BIIay"n9BYgOBnV?QnaynZfpfOV?QnfnYaIIay"ng9iB’InYgOnaI?n
exercise.
UEnUEnUEnUEnYBnYayunaynIGBnOa’Gnvfynfn’GfOf’IBOnuBFgaungYn\GOa?Iafyn9ByBFg0By’BQngOnIGBn\GOa?Iafyn
.Oay’a.0BngYn9ByBFg0By’B[nfyunIGa?nuBYB’InOByuBOBunf00nGa?n"gguyB??ngYnfyUngIGBOn?gOIn
VyfFfa0ay"EnegOnIGfInGBn5f?n"ggunayn?gvBn.gayI?nfyunaynfn’BOIfayn?By?Bn5Bn"fIGBOnYOgvnIGBn
’gy’0V?agyngYnIGBn.fOf90BEn—yun5GUnugB?nGBn?B0B’InGa?n9OgIGBO?nf0gyBQnYOgvnIGBnFa’Iav?ngYnGa?n
Bafv.0BqnUInvV?In9B—aIn’fyngy0Un9B—YOgvnIGBnOB0ByIay"?ngYnYOfIBOyf0nIByuBOyB??En!GBn
BfOyB?IyB??ngYnGa?n.OfUBOQnIGfInIGBUnva"GInygI“f0?gn’gvBnIgnIGBn.0f’BngYnIgOvByIQ”vfOS?nIGBn
?Ia00nOBvfayay"n?By?aIaFByB??ngYnGa?nyfIVOf0n?By?a9a0aIaB?QnfyunIGBn?IOBy"IGngYnGa?nyfIVOf0n
fYYB’IagyEnUynIGBnYaO?In.0f’B—Gg5n0aII0Bna?nIGfIn?By?a9a0aIUnfyunyfIVOf0nfYYB’IagynIgn9BnuB.ByuBun
V.gyQn5Ga’GnBFBynIGBn’gyuBvyBunaynIGBn.0f’BngYnIgOvByInvfUnYBB0…nYGfI…n5a00nUgVn9Va0unUgVOn
Gg.BngYnGBfFByngynfnFaOIVBn5Ga’GnUgVnvfUn?GfOBnayn’gvvgyn5aIGnIGBnf’’VO?BunayvfIB?nfyun
ayGf9aIfyI?ngYnGB00qnYa00nUgVn.0VvBnfyun.OauBnUgVO?B0FB?ngynUgVOnSayu0UnYBB0ay"?QngOnUgVOn
"gguyB??ngYnGBfOIQnf?nfn?B’VOaIUnIGfInf00na?n5B00QnfyunIGfInV0IavfIB0UQn?gvBGg5ngOngIGBOQnUgVn
’fyygIn9VIn9BnGf..UQn5GBynUgVn?BBnvV’GngYnIGfInSayu0ayB??ngYnYBB0ay"Qnfyun5GfInUgVn’f00n
"gguyB??ngYnGBfOIQnaynIGBnOB"agy?ngYnBFBO0f?Iay"n5gBqnZBfOyQnIGByQnUBn5GgnfOBn0aFay"nayn
YOaByu?Ga.n5aIGnIGBn5gO0uQnUBIn?Ia00nayn’gy?’agV?nByvaIUnf"fay?InZgu—0gFay"n.BOGf.?nUgVOn
9OgIGBOQnf’’gOuay"nIgnIGBnY0B?GQn5aIGnvV’GnIByuBOyB??ngYnGVvfynfYYB’IagyQnUBInVyIfV"GInIgn
0gFBnUgVOnZgun5aIGnf00nUgVOnGBfOIQnfyunIgn0gFBnUgVOnyBa"G9gVOnYgOn`a?n?fSB—0BfOynIgnB?IavfIBn
IGBnOBf0n5gOIGQngOnOfIGBOn5gOIG0B??yB??QngYnUgVOnvV’GEFfVyIBun"gguyB??ngYnGBfOIEnUIna?nygInfn
"gguyB??nIGfIn5a00n’fOOUnUgVnIgnGBfFByEnfVIQnaynIGBn?B’gyun.0f’BQn5BnvV?In.VInIGBn’f?BnvgOBn
?IOgy"0Un?Ia00EnYBnvV?Ing9?BOFBnIGfInIGa?nyfIVOf0n?By?a9a0aIUnfyunfYYB’IagyQn5GBynIGBnFaB5?nfOBn
IGV?nBy0fO"Bun9UnIfSay"naynBIBOyaIUnf?n5B00nf?nIavBQnvfUn9B’gvBnaI?B0YnIGBnFBOUn?gVO’BngYn
va?BOUnfyunIgOvByIEnUIna?nBFauByI0Un?gnOB.OB?ByIBunaynIGBn’f?BngYnIGa?nOa’GnvfyEn`a?n?g0a’aIVuBn
f9gVInGa?n9OgIGBO?nFBOUnvV’Gnay’OBf?BunGa?ng5yn?VYYBOay"?Qnfyunf""OfFfIBunIGBnf"gyUngYnGa?n
g5ynGg.B0B??n’gyuBIgyfIagyEn!Ga?na?nfnFBOUn?IOaSay"nfyunf..f00ay"nFaB5nIgnIfSBngYnIGBnva?BOUn
f5fOuBunIgnIGBnav.ByaIByInfyunVy9B0aBFay"EnUIn?Gg5?nGg5nIGBnFBOUn9B?IQnIGBnvg?Infvaf90Bnfyun
"ByBOgV?QnYBB0ay"?ngYnIGBnVyOByB5BunfyunVyOB"ByBOfIBun?gV0QnvfUn9B’gvBnIGBv?B0FB?nIGBn
vBfy?nfyung’’f?agy?ngYnaI?n?gOBOn.Vya?GvByIEn[a.BOaBy’BnBFBynGBOBngynBfOIGn?Gg5?QnIGfIn
fYYB’IagynvfSB?nV?n.fOIfSBO?ngYnIGBn?VYYBOay"?nf?n5B00nf?nIGBnigU?ngYngVOnYB00g5c’OBfIVOB?nfyun
YOaByu?En`a?n0gFBnIgnGa?n9OgIGBO?ngynBfOIGn?V.BO?BuBunGa?n0gFBnIgnGa?nefIGBOnaynGBfFByEn—yun
YaI0UnIGBOBYgOBnyg5QnIGfInFBOUn0gFBna?nvfuBnIgnvaya?IBOnIGBn.Vya?GvByInuVBnIgnGavnYgOnGa?n
190

9OBf’GngYnIGBnYaO?Infyun"OBfIn’gvvfyuvByIEn`Bn0gFBunGa?n9OBIGOBynayuB.ByuByI0UngYnZguEn`Bn
vfuBnIGBvn.fOIfSBO?ngYnGa?n.0Bf?VOB?[nfyun.fOIfSBO?nf0?gngYnGa?n?ayEn`fFBnUgVnygnYBfOQnUnf?S—
IGfInaynIGBnFBOUnfIIf’GvByInUgVnfOBnyg5nYgOvay"—aynIGBnFBOUnfYYB’IagynUgVnfOBnyg5n
indulging—aynIGBnYOaByu?Ga.nfyun0gFBn5Ga’GnBFBOUnufUna?nOByuBOay"nvgOBnayIBy?BQnf?nUgVn0fFa?Gn
gynaI?ng9iB’Inf00n.OggY?nfyunIgSBy?ngYnIByuBOB?InOBgard—UgVnvfUn9Bn9VInIOBf?VOay"nV.nIGBnFBOUn
ay?IOVvByI?ngYn5OfIGnf"fay?InIGBufUngYn5OfIGqn\V0IaFfIBnIGBn’GfOaIaB?ngYn?g’af0nfyunugvB?Ia’n
0aYB[n9VIn9Bn?VOBnIGfInUgVn’V0IaFfIBnIGBvnf?naynIGBn?a"GIngYnZguQnfyunaynIGBnYV00nfyun?IBfuUn
.Og?.B’IngYnBIBOyaIUE
UUEnUUEnUUEnUUEnYBnIVOynyg5nIgnIGBngIGBOn.fOIUnaynIGa?n?’ByBQnIGBngIGBOnYa"VOBnaynIGa?n.a’IVOBEnYBn’gy?auBOn
IGBn9B""fOQnfyunGa?n’0favnIgn?Uv.fIGUnfyunOB0aBYEnUIna?nfn’0favn5Ga’GnIGBn9ByBFg0By’BngYnvBOBn
yfIVOf0nYBB0ay"ngFBO0ggSBuQn9VIn5Ga’GnIGBn9ByBFg0By’BngYn\GOa?Iafyn.Oay’a.0Bnay?a?I?nV.gyn
GfFay"nOB"fOuBuEnUIna?naynIGa?n0a"GIQnf’’gOuay"0UQnIGfInIGBn\GOa?Iafyn’gy?auBO?nGa?nYB00g5cvBy[nf?n
9Bay"nBaIGBOnf’IVf00Un.fOIfSBO?QngOn’f.f90BngYnUBIn9B’gvay"n.fOIfSBO?QngYnIGBn"Of’BnfyunIGBn
"0gOUngYnZguEn!Ga?na?nIGBn"OgVyungYnIGBnB?IBBvnayn5Ga’GnGBnGg0u?nIGBv—IGa?nIGBnvBf?VOBngYn
IGBnFf0VBnGBnf??a"y?nIgnIGBvEn`g5nuaYYBOByIna?nIGa?nB?IBBvngYnvByQngynf’’gVyIngYnIGBn5gOIGn
fyunFf0VBngYnIGBaOn?gV0?QnYOgvnIGBn’fOB0B??nfyun’f?Vf0n?Uv.fIGUngYnvBOBnyfIVOf0n’gv.f??agyQn
fyunGg5nFf?I0UnvgOBnBYYB’IVf0nf?nfnvgIaFBngYn9ByBFg0By’Bqn!GBnvfyngYnyfIVOf0nSayuyB??nfyun
?By?a9a0aIUQnIgV’GBun5aIGnIGBn?a"GIngYn5gBQnfyunvgFBunIgn.aIUnfyunIgnIBfO?QnvfUnVIIBOnIGBnFga’Bn
gYnIByuBOyB??Qnfyun?IOBI’GnYgOIGnIGBnGfyungYn’GfOaIUEnfVInIGBng9iB’IngYnGa?n’gv.f??agynGf?nygn
"OBfInav.gOIfy’BngOnFf0VBnaynGa?nBUB?En—00nIGBnayIBOB?InGBnIfSB?naynGavna?n?av.0Ungynf’’gVyIngYn
Ga?n.OB?ByIn?VYYBOay"EnfVInyg5QnaYnUgVn5BOBnIgnFaB5nIGfInayuaFauVf0naynIGBn0a"GInayn5Ga’Gn
\GOa?IafyaIUnOB.OB?ByI?nGav[nf?ngyBngYnIGg?Bn5GgvnIGBnefIGBOn5a00BIGnIgn?fFBQnfyunYgOn5Gg?Bn
?gV0?n`Bn"fFBn`a?ng5yn&gynIgnuaB[nGg5n5gV0unIGBnayIBy?aIUngYnUgVOn’gy’BOynayn`avn9Bn
uBB.ByBuQnfyunGg5n5gV0unUgVOn?By?BngYng90a"fIagynIgn`avn9BnByGfy’Bu…n—"fayQnGg5nuaYYBOByIn
a?nIGa?n\GOa?IafynFaB5ngYnIGBn.OB’agV?yB??ngYnBFBOUnGVvfyn9Bay"QnYOgvnIGBnFaB5n5Ga’GnvBOBn
ayYauB0n.Ga0fyIGOg.UnIfSB?…n]ynIGBnayYauB0nGU.gIGB?is—5GfInfInIGBn9B?IQnaynIGBnBUBngYn
By0a"GIByBun9ByBFg0By’BQna?nIGBnOf’BngYnvfyqn—n?V’’B??agyngYnay?B’I?—’OBfIVOB?ngYnfnufUQn
Y0VIIBOay"nIGBaOnYB5nGgVO?ngYn?GfuBnfyun?Vy?GayBQnfyunIGByn?aySay"nayIgnByu0B??nya"GIEnU?naIn
5gOIGn5Ga0BnIgnYOBInfyunIga0nvV’GnYgOn?V’Gnfn"ByBOfIagyqnUIna?nIGBn"g?.B0nf0gyBnIGfIn?Gg5?nIGBn
OBf0nFf0VBngYnvfy—gYnayuaFauVf0nvfy—f?nGfFay"nfn?.aOaInIGfIn5a00nyBFBOnuaB[nfyunByYgO’B?nIGBn
OB"fOunuVBnIgnGavnYOgvnGa?nYB00g5cvByngynIGBn"OgVyungYnGa?n9Bay"nIGBng9iB’IngYnIGBnOB"fOungYn
IGBaOn’gvvgynZguEn&BBQnIGByQnIGfInUgVn0gFBnGavnf?nZgun0gFB?nGavEnZguna?nSayunIgnIGBnBFa0nfyun
IgnIGBnVyIGfySYV0Qn9B’fV?Bn`Bn5gV0unGfFBnIGBvnIgn9Bn?fFBuEnfBnUgVnSayunIgnIGBvnf0?g[nfyun
5aIGnIGBn?fvBnFaB5En—9gVyunIg5fOu?nIGBvnaynf00n"ggun5gOS?E
‘B0InIGBaOnGBfOI?QnIGgV"GnGfOunfyun?V00Bynf?n0BfuQn9UnGBf.ay"nUgVOn9ByBYaI?nf?n’gf0?ngYnYaOBn
191

V.gynIGBaOnGBfu?EnVkOEn\fyu0a?GE)
!GBnOa’Gnvfy!GBnOa’Gnvfy!GBnOa’Gnvfy!GBnOa’Gnvfy’?n.OfUBO?n.OfUBO?n.OfUBO?n.OfUBO
UEnUEnUEnUEn—n"ggunf’InfInfn5Ogy"nIavBE
UUEnUUEnUUEnUUEn—n"ggun.OfUBOnYgOnfn5Ogy"n.VO.g?BE
UUUEnUUUEnUUUEnUUUEn—n"ggunBYYgOIn5aIGnygnBYYB’IEnV
!GBnnOBf’GBO’?n—yf0U?IE)
&gyQnOBvBv9BO&gyQnOBvBv9BO&gyQnOBvBv9BO&gyQnOBvBv9BO
!GBnOBIOa9VIaFBn.g5BOngYnvBvgOU!GBnOBIOa9VIaFBn.g5BOngYnvBvgOU!GBnOBIOa9VIaFBn.g5BOngYnvBvgOU!GBnOBIOa9VIaFBn.g5BOngYnvBvgOU
!Gg?Bn5Ggn9B0aBFBnaynIGBnavvgOIf0aIUngYnIGBn?gV0nvV?Inf0?gn9B0aBFBnaynIGBnavvgOIf0aIUngYnaI?n
faculties—OBf?gyQnvBvgOUQn’gy?’aBy’BE
UEnUEnUEnUEnY`—!Qn!`[XQnU&n‘[‘]XtqnZ[!n|&neUX&!nk[eUX[n!`[ne —\|Z!tEn[FBOUngyBna?n
f5fOBngYnIGBnYf’InIGfInIGBnSyg50Bu"Bn5Ga’Gn5BnGfFBngy’Bnf’hVaOBuQnIGBnIGay"?n5BnGfFBn?BByn
fyunugyBQnIGBnBa.BOaBy’B?nIGfIn5BnGfFBnGfuQnIGgV"GnygInf05fU?n.OB?ByInIgnIGBnvayuQnfOBn
yBFBOIGB0B??n?gnOBIfayBuQnIGfInIGBn?fvBnIGay"?nvfUn9BQnfyungYIBynfOBQnOB’f00BunIgngVOnvByIf0n
ygIa’BEn[FBOUngyBna?nYV00Un’gy?’agV?ngYn?V’GnfnYf’InaynGa?ng5ynGa?IgOUEnYBnuB?a"yfIBnIGa?nYf’In9Un
IGBnIBOvnvBvgOUEn‘BvgOUna?QnIGBOBYgOBQnIGBnvayu’?n.g5BOngYn.OB?BOFay"nfyunSyg5ay"naI?ng5yn
.f?InGa?IgOUEnUIna?nIGBn?fvBnayn9gIGn5gO0u?EnYBnfOBQnvgOBgFBOQn?gn’gy?IOV’IBuQnIGfIn5Bn’fyygIn
ua?’OBuaInIGBnSyg50Bu"Bn"aFByn9UnvBvgOUEnUnfvnf?n’BOIfayngYn5GfInUnua?Iay’I0UnOBvBv9BOQnf?nUn
’fyn9BngYnfyUIGay"En!GBnf9?g0VIBn0g??ngYnvBvgOUn5gV0unuB?IOgUnIGBn5Gg0BnYOfvB5gOSngYn
man’?nvByIf0nBaa?IBy’BQn9Un0avaIay"nGa?nayIB00B’IVf0n0aYBnIgnIGBnav.OB??agy?ngYnIGBn.f??ay"n
moments.
UUEnUUEnUUEnUUEnZ[!n‘[n&—tn!`—!n‘[‘]Xtn]n[X—![&nUXn]f[kU[X\[n!] n[&!—fZU&`[kn
—Xknn[X‘—X[X!nZ—Y&EnfUnIGBvn5Bn’gyuV’InIGBn.Og’B??ngYnvBvgOUEnYBnugnaIn5aIGgVIn
0f9gVOQnUBfQn9UnyB’B??aIUQnGfFay"nygn.g5BOnygInIgnugnaIEn!GV?n5BnIGaySngYngVO?B0FB?nf?n
ayIB00a"ByIQn’gy?’agV?QnFg0VyIfOUQnayn9gIGn5gO0u?Qnayn9gIGnBaBO’a?ay"nvBvgOUnf’’gOuay"nIgnYaaBun
0f5?Qn?gvBngYn5Ga’GnfIn0Bf?InOV0BngVOn.OB?ByIn0aYBE
UUUEnUUUEnUUUEnUUUEnUnYU&`n!]n\—ZZnt]|Xn—!![X!U]Xn!]n!`[n[d![X!n]e nU!&nX[![X!U?[n
—XknX[nX]k|\!U?[nn]Y[XEnUynIGBnfvfpay"n"OBfIyB??ngYnIGa?n.g5BOQnf?n5Bng9?BOFBnaIn
aynIavBQn5Bn?Gf00n.BOGf.?nYayunIGBn’gyuaIagyngYnfIn0Bf?In’gyiB’IVOay"n5GfInaIn5a00n9BnaynBIBOyaIUEn
192

UIn5f?nIGBng.ayagyngYnZgOunff’gynIGfInygIGay"nayngye’?nfyIB’BuByInGa?IgOUna?nBFBOn
aOOB’gFBOf90UnYgO"gIIByE
\g0BOau"BnGB0unIGBn?fvBnFaB5EnYBnSyg5Qnf?nfnvfIIBOngYn.g?aIaFBnBa.BOaBy’BQnIGfInIGBn
.OgvayByInfyun0Bfuay"nYf’I?ngYn0aYBn.f?InfOBn?fYB0UnOBIfayBunaynIGBn9g?gvngYnvBvgOUEn!GBn
vfyUnay?Ify’B?ngYnOBvfOSf90BnvBvgOUnIGfIn5Bn"fIGBOnYOgvnGa?IgOUnfOBnfynay?IOV’IaFBn
’gvvByIfOUnV.gynIGBn"OBfIyB??ngYnIGa?n.g5BOEn!GBva?Ig’0B?Qn5BnfvnIg0uQn’gV0un’f00n9UnIGBaOn
yfvB?nIGBnI5ByIUnIGgV?fyun’aIapBy?ngYn—IGBy?EnUIna?n?faungYn\UOV?QnIGfInGBn’gV0unOB.BfInIGBn
yfvBngYnBFBOUn?g0uaBOnaynGa?nfOvUEn!GBOBnfOBnf0?gnvfyUn?IOaSay"nfyun.B’V0afOn’f?B?ngYn
OB?V?’aIfIBunSyg50Bu"BQnayn5Ga’Gnf..fOByI0UnBaIay’InvBvgOaB?nfOBn?VuuBy0UnOB?IgOBuEn
XVvBOgV?nay?Ify’B?ngYnhVa’SByBunvBvgOUQnVyuBOnIGBnayY0VBy’BngYn.GU?a’f0n’fV?B?Qn?Gg5n5GfIn
IGBnvayunvfUnugnVyuBOn?.B’af0nfyunBaIOfgOuayfOUnBaf0IfIagy?ngYnaI?nf’IaFaIUEnnBO?gy?ngynIGBn
9OaySngYnuBfIGn9UnuOg5yay"nfOBn?faunIgnGfFBnVyV?Vf00UnFaFaunFa?agy?ngYnIGBn.f?IEnUYn?V’Gn9Bn
vBvgOUnGBOBQnaynIGa?nyf?’ByIn?IfIBngYngVOn9Bay"—IGa?nvBOBnayYfy’UngYngVOnayIB00B’IVf0n0aYB—
5GfInvfUnaInygIn9BQnfyun5GfInvfUnaInygInugQn5GByQn5aIGngVOngIGBOnYf’V0IaB?QnYOBBunYOgvnfn9guUn
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vVOuBOBun.f?IQnIGBnuBfun.f?IQnGa?ng5yn0aYB[nfyuQnayn‘a0Igy’?nf5YV0nfyun.OgYgVyun5gOu?Q
“YGa’Gn5fUnUnY0Una?nGB00—vU?B0YnfvnGB00…”
!GBOBna?ngy0UngyBngIGBOnvguaYa’fIagyngYnIGa?nf5YV0nYf’V0IUnIGfInUn5gV0unOBvayunUgVngY[nfyun
IGfIna?—
U?EnU?EnU?EnU?En!GfInaynfnYVIVOBn0aYBn‘[‘]XtnYUZZnf[n—&&]\U—![knYU!`n—nn[Xe[\!Ztn
—\\|X—![noX]YZ[kZ[n]en!`[n\]X&[?|[X\[&Qn—Xkn—nn[Xe[ \!Ztn
&[X&U!U?[n\]X&\U[X\[n—&n!]n!`[n\XU‘UX—ZU!tn]en!`[nn —&!EntgVn5a00nGfFBn
’fV?Bnfyun’gy?BhVBy’Bn.VInug5yn9BYgOBnUgVQnvBBIay"nBf’GngIGBOnfIn0f?IEn!GBOBn5a00n9Bnygn
OggvnIGBynIgn?fUQ“Un5gyuBOnGg5n?V’Gnfyun?V’GnfnIGay"n5a00n5gOSngVIQ” “Un5gyuBOnGg5n?V’Gnfn
IGay"n’fynGfFBn’gvBnV.gynvB”[n9VInBFBOUngyBn5a00nGfFBnGa?n5Gg0Bn0aYBnIgn0ggSn9f’SnV.gyQnfyun
5a00n?BBnIGBn’Ga0ua?Gn?aynIGfIn5f?nIGBn.fOByIngYnIGBnYV00c"Og5ynFa’BQnfyunIGBnBFBO0f?Iay"n?gOOg5n
IGfIn’fvBngVIngYnIGfIn0aII0Bnfyunf..fOByI0UnIOfy?aIgOUnOggIEn!GBn’gy?’aBy’BQn5Ga’GnGBOBn
9B’gvB?nGfOuByBun9Un’gyIf’In5aIGn?ayQnfyunByYBB90Bun9B’fV?BnVyGBBuBuQn5a00nIGByn9Bn
OB?IgOBunIgnaI?nBfO0Un?By?aIaFByB??nfyun.g5BOQnf?naYnIGBn0f9gVOBO’?nGgOyUn.f0vn5BOBnIgn9Bn
Byug5Bunf"fayn5aIGnIGBn?gYIyB??ngYnIGBnayYfyI’?n0aII0BnGfyuEnUIna?nygInuaYYa’V0InIgn?BBnGg5nIGfIna?n
fynay?IOVvByIngYnIgOIVOBEnUIna?nvgOBnuaYYa’V0InIgn?BBnGg5n?V’GnfnvBvgOUn’fyn9Bnfn?gVO’BngYn
"0fuyB??QnfyunUBInaIn’fyEn\f0FfOUna?ngynIGa?n?auBQnfyunIGfIna?nBygV"G…n\BOIfay0UnaIna?ngyBngYnIGBn
vg?In90B??BunIGay"?nf9gVI“IGBnYfaIGnIGfIna?nayn\GOa?InbB?V?Q”IGfInaInvfSB?nfnvfynOBvBv9BOn
Ga?ng5yn?ayYV0yB??n5aIGn.ByaIBy’BQnygIn5aIGn.fay—IGfInaInvfSB?nIGBnvBvgOUngYn.f?In
IOfy?"OB??agy?nYV00ngYn?g0BvynigUQn9B’fV?BnIGBnvBvgOUngYn.f?InIOfy?"OB??agy?n9VIn9Oay"?nIgn
vayunIGBnuB.IGnfyunOV?Gay"nYV0yB??ngYnIGfInOaFBOngYn0gFBn5Ga’GnGf?n?5B.InIGBvnf00nf5fUnf?nYfOn
f?nIGBnBf?Ina?nYOgvnIGBn5B?IEnV
—En‘f’0fOByQnkEnkE)
197

!GBn.OB?ByIn0aYBnf?nOB0fIBunIgnIGBnYVIVOB!GBn.OB?ByIn0aYBnf?nOB0fIBunIgnIGBnYVIVOB!GBn.OB?ByIn0aYBnf?nOB0fIBunIgnIGBnYVIVOB!GBn.OB?ByIn0aYBnf?nOB0fIBunIgnIGBnYVIVOB
ZBInV?nygIa’Bn?gvBn.fOIa’V0fO?nayn5Ga’Gn5Bn?BBnIGBng.BOfIagyngYnIGa?n.Oay’a.0BEnYGfInfOBnIGB
“"ggunIGay"?Q”5Ga’GnkaFB?nOB’BaFB?nGBOBQnYgOn5Ga’GnGBnvV?In9B“tormented”GBOBfYIBOqnfyun
5GfInfOBnIGB“BFa0nIGay"?Q”5Ga’GnZfpfOV?nOB’BaFB?naynIGa?n5gO0uQnYgOn5Ga’GnGBn5a00n9B
“comforted”aynIGBn5gO0unIgn’gvBq
1111...E UynIGBnYaO?In.0f’BQnIGBn5gO0u0UnvfynuBOaFB?nfnvgOBnayIBy?Bn.GU?a’f0nByigUvByInYOgvnIGa?n
world’?n"ggu?nIGfynugB?nIGBn’Ga0ungYnZguEn`Bn.g??B??B?nvgOBngYnIGBvQnfyun"aFB?nGav?B0Yn
V.nIgnIGBvn5aIGgVIn?B0YcOB?IOfayIEnXgInvfyUnOa’GnfyunygInvfyUnyg90BnfOBn’f00BuEnUynIGBn
.f?InGa?IgOUngYnvfySayunIGBn"OBfIn.g??B??agy?nfyunIGBn"OBfInay’gvB?Qnf?nfn"ByBOf0nOV0BQn
GfFBnygIn9BBynaynIGBnGfyu?ngYnGVv90Bnfyun.ByaIByInvByEnUynIGBn"OBfIn’ByIOB?ngYnIOfuBnfyun
commerce—ayn?Bya’BQn—v?IBOufvQnnfOa?QnZgyugy—aIna?nIGBn5gO0uQnfyunygInIGBn.Bg.0BngYn
ZguQn5GgnGfFBnGfunIGBn.VO?BQnfyunGfFBn9gOyBn5GfIna?n.VInIGBOBayEn&gnYfOnf?nIGa?nvBOB0Un
.GU?a’f0nBaa?IBy’Bna?n’gy’BOyBuQnIGBn5a’SBunvfynGf?nIGBnfuFfyIf"BE
2222...E UynIGBn?B’gyun.0f’BQnIGBn5gO0u0UnvfynuBOaFB?nvgOBnByigUvByInYOgvn?ayQnfyun?VYYBO?n0B??n
YOgvnaIQnaynIGa?n0aYBQnIGfynugB?nIGBn’Ga0ungYnZguEn!GBnOBf00UnOByB5Bunvfyn’fyygInByigUn?ayEn
`a?n?ayna?nfn?gOOg5Qnfn’gy?IfyIn?gOOg5QnIgnGavEn`BnYBB0?naI?n.OB??VOBnfyun9VOuBynf00nGa?n
ufU?Qnfyun’OaB?Q“]n5OBI’GBunvfyQn5Ggn?Gf00nuB0aFBOnvBnYOgvnIGBn9guUngYnIGa?nuBfIGq”
—yunygIngy0UnugB?nIGBnyfIVOf0nvfynByigUn?ayQn9VIQnaynIGa?n0aYBQnGBna?nvV’Gn0B??nIOgV90Bun
IGfyna?nIGBn?.aOaIVf0nvfyn5aIGnOBY0B’Iagy?nfyun?B0YcOB.Ogf’GB?ngynf’’gVyIngYn?ayE
!Ga?na?nfygIGBOngYnIGB“"ggunIGay"?”5Ga’GnkaFB?nOB’BaFB?QnYgOn5Ga’GnGBnvV?In9B“tormented”[n
fyunIGa?na?nfygIGBOngYnIGB“BFa0nIGay"?”5Ga’GnZfpfOV?nOB’BaFB?QnYgOn5Ga’GnGBnvV?In9B
“comforted.”
1111...E UynFaB5ngYnIGa?n?V9iB’IQnf?nIGV?nua?’V??BuQn5BnOBvfOSQnaynIGBnYaO?In.0f’BQnIGfInygnvfyn’fyn
GfFBnGa?“"ggunIGay"?”—ayngIGBOn5gOu?QnGa?n’GaBYn.0Bf?VOB—ayn9gIGn5gO0u?En!GBOBna?nygn
f0’GBvUnIGfIn’fynfvf0"fvfIBn?V9?Ify’B?nIGfInOBYV?BnIgnvaaEnXgnvfynGf?nBFBOnUBIn
?V’’BBuBuQnygnvfynBFBOn5a00n?V’’BBuQnayn?B’VOay"n9gIGnIGBn.0Bf?VOB?ngYn?aynfyunIGBn
.0Bf?VOB?ngYnGg0ayB??—ayn0aFay"nIGBn0aYBngYnkaFB?QnfyunIGByn"gay"nIgnIGBn9g?gvngYn
Abraham.
2222...E —yunIGa?n0Bfu?nIgnIGBn?B’gyunOBvfOSQnIGfInBFBOUnvfynvV?InvfSBnGa?n’Gga’Bn5GBIGBOnGBn
5a00nGfFBnGa?“"ggunIGay"?”yg5QngOnGBOBfYIBOEn[FBOUnvfyna?nvfSay"nGa?n’Gga’BEn!GBnGBfOIn
a?nyg5n?BInBaIGBOnV.gynZguQngOnV.gynIGBn5gO0uE
3333...E `By’Bn5BnOBvfOSQnaynIGBnIGaOun.0f’BQnIGfInaIna?nIGBnuVIUnfyunIGBn5a?ugvngYnBFBOUnvfynIgn
198

0BInIGa?n5gO0un"gQnfyun?BBSnGa?“"ggunIGay"?”GBOBfYIBOEn]VOnZgOun’gvvfyu?nBFBOUnvfynIgn
?aInug5yn0aSBnIGBn?IB5fOunaynIGBn.fOf90BQnfyunvfSBnfynB?IavfIBEn`BnByigay?naInV.gynBFBOUn
vfynIgnOB’SgynV.nIGBnfuFfyIf"B?nV.gynBf’Gn?auBQnfyun?BBnYgOnGav?B0Yn5Ga’Gna?n?V.BOagOEn
(
YEnZEn!En&GBuuQnkEnkE)
‘BvgOUnf?nfynB0BvByInaynYVIVOBnOBIOa9VIagy‘BvgOUnf?nfynB0BvByInaynYVIVOBnOBIOa9VIagy‘BvgOUnf?nfynB0BvByInaynYVIVOBnOBIOa9VIagy‘BvgOUnf?nfynB0BvByInaynYVIVOBnOBIOa9VIagy
‘BvgOUna?nIGfIn.g5BOngYnIGBn?gV0n9Un5Ga’GnaInOBIfay?nIGBnSyg50Bu"Bnf’hVaOBun9UnIGBn
.BO’B.Iagy?nfyun’gy?’agV?yB??ngYnIGBn.f?IEnUI?ng.BOfIagy?nfOBnf0Ig"BIGBOnay?’OVIf90Bn9UnV?Qnfyun
5Bn’fyn"aFBnygngIGBOnf’’gVyIn’gy’BOyay"nIGBvnIGfynIGa?MnIGfInZgunGf?n?gnvfuBnV?nIGfIngVOn
vayu?nGfFBnIGa?n.fOIa’V0fOn.g5BOEn‘BvgOUna?naynBFBOUnvfynIGBnayYf00a90BnfVIg9ag"Of.GBOngYn
IGBn?gV0QnfyungynaI?n.f"B?QnGg5BFBOnvV’GnIGBUnvfUn9Bnyg5n’gy’Bf0BunYOgvnFaB5QnfOBnOB’gOuBun
BFBOUnIGgV"GInfyunYBB0ay"QnBFBOUn5gOunfyunf’IagyQnBFBOUIGay"nBa.BOaBy’BunfyunBFBOUIGay"n
.BO’BaFBuQnuVOay"nIGBn’gVO?BngYn0aYBEn—?nayngVOnvBIBgOg0g"a’f0n?IfIagy?Qn9UnfnuB0a’fIBn
ay?IOVvByIQn5aIGn5Ga’Gn?gvBngYnUgVnvfUn9Bnf’hVfayIBuQnIGBn?IOBy"IGnfyunuaOB’IagyngYnIGBn
5ayunfOBn9UnIGBn5ayunaI?B0YnOB"a?IBOBun5aIGgVInayIBOva??agynYOgvnGgVOnIgnGgVOQn?gngynIGBn
If90BI?ngYnvBvgOUnIGBn5Gg0BnGa?IgOUngYnIGBn?gV0na?n9UnIGBn?gV0naI?B0YnOB’gOuBun5aIGnIGBnvg?In
vayVIBnfyunVyBOOay"nBaf’IyB??EnXgInayuBBunIGfInf00nIGfIna?nfInBFBOUnvgvByIn’gy?’agV?0Un
.OB?ByInIgnIGBnvayuEn!GBOBna?n?V’GnfnIGay"nf?nYgO"BIYV0yB??Qn9VIngFBOnf"fay?InIGfIn5BnvV?In
.0f’BnIGBnYf’InIGfInIGay"?nYgO"gIIBynfIngyBnIavBnfOBnOBvBv9BOBunfInfygIGBOQn?gnIGfIn5BnvfUn
YfaO0Un’gy’0VuBnIGfInygIGay"na?nBFBOn’gv.0BIB0Un0g?In9UnIGBn?gV0En‘BvgOUnYVOya?GB?nIGBn
vfIBOaf0ngyn5Ga’Gn’gy?’aBy’Bn?Gf00n.OgygVy’BQnfyun’gy?’aBy’Bn"aFB?nIgnvBvgOUnIGBn?Iay"n
5Ga’GnIVOy?naInayIgnOBvgO?BEn!Ga?na?nBFauByIQnBFBynaynIGBn.OB?ByIn0aYBEn]VOng5ynBa.BOaBy’Bn
IB?IaYaB?nIGBOBIg[nfyunIGgV"Gnfn.gBInGf?n?Vy"nayn?IOfay?ngYn9BfVIUngYnIGBnn0Bf?VOB?ngYn‘BvgOUQn
IGBOBnfOBnYB5ngYnV?n5Ggn’gV0unygInIB00nfnIGOa00ay"nIf0BngYnaI?nf"gyaB?nf?n5B00EnfVInaynIGBn’f?BngYn
IGBn5gO0unIgn’gvBQngFBOnfyunf9gFBnIGB?BnIGay"?n5Ga’GnvfSBnvBvgOUnBFBynGBOBnfn?’gVO"BnIgn
IGBn?ayyBOQnIGBOBnfOBnIGOBBn’gy?auBOfIagy?n5Ga’GnfOBn’f0’V0fIBunIgnayIBy?aYUnaI?n.g5BOngYn
torment.
1111...E ‘BvgOUn?Gf00nIGBOBnOB’f00nIGBnBFByI?ngYnIavBnf?n?BBynaynIGBn.BO?.B’IaFBngYnBIBOyaIUEnUyn
IGBn’Og5unfyunGVOOUngYnIGBn.OB?ByIQnIGay"?n9V0Sn9BYgOBnV?nua?.Og.gOIagyfIB0UEnYBnyBBunIgn
9BnfInfnua?Ify’BnYOgvnIGBvn9BYgOBn5Bn’fynB?IavfIBnIGBvnOa"GI0UEn!GfIna?ngyBnOBf?gyn5GUn
IGBn.f?Ina?n?BBynf05fU?nvgOBn’gOOB’I0Un5GBynaIna?n.f?IQnIGfynaIn5f?n5GBynaIn5f?n.OB?ByI[nfyun
5GUnaIna?QnIGfInaynIfSay"nfnOBFaB5ngYnfyUIGay"Qn5Bng9?BOFBnvgOBn’0BfO0Un5GBOBn5BnGfFBn
Yfa0BuQngOnayn5GfIn5BnGfFBn9BBynIgn90fvBQnIGfyn5BnuaunfInIGBnIavBn5GByn5Bn5BOBnBy"f"Bun
aynaIEntgVnvfUnuB?.a?Bnyg5nIGBn90B??ay"?n5Ga’GnUgVnByigUQn9VIn5GBynIGBUnGfFBn"gyBnYOgvn
199

UgVnIgnOBIVOynyBFBOvgOBQnUgVn?Gf00n?BBnIGBvnaynIGBaOn.Og.BOn9Oa"GIyB??QnfyunV.9Ofaun
UgVO?B0FB?nYgOnUgVOnvfuyB??nayn0BIIay"nIGBvn"gnVyavproved.
2222...E fVInfygIGBOnIGay"n’f0’V0fIBunIgnayIBy?aYUnIGBn.g5BOngYnvBvgOUnf?nfynay?IOVvByInaynIGBn
OBIOa9VIagyngYnIGBnYVIVOBn0aYBQna?nIGBnYf’InIGfInIGBOBnaIn?Gf00n9BnhVa’SByBunaynaI?nBaBO’a?BQnfyun
5Bn?Gf00nygIn9Bnf90BnIgnYgO"BInfyUIGay"En!Gay"?ngYn5Ga’Gn5BnfOBnyg5ng90aFagV?n?Gf00nIGBOBn
9Bn9OgV"GIn9f’Sn5aIGn0VOaunua?Iay’IyB??nIgngVOnOBvBv9Ofy’BQnfyunf’Iagy?n0gy"n9VOaBun
9ByBfIGnIGBn?fyu?ngYnIavBn?Gf00Qn0aSBnIGBnOVay?ngYnngv.BaaQn9BnuV"nV.nf"faynayIgnIGBn0a"GIQn
fyun?Ifyun9BYgOBnV?nf?nIGBUn5BOBnfInYaO?IEn—vgy"nfy’aByInvfyV?’Oa.I?n5Ga’GnvguBOyn
OB?BfO’GnGf?n9OgV"GInIgn0a"GIQnIGBOBnfOBn?gvBQn’f00Bun9Un0BfOyBunvByn.f0av.?B?I?Qnayn5Ga’Gn
aInGf?n9BBynua?’gFBOBunIGfIn5GfIn5f?ngOa"ayf00Unfn"g?.B0ngOnfynB.a?I0BQngOngIGBOn9ggSngYn
`g0Un&’Oa.IVOBQnGfun9BByn5OaIIByngFBOn9UnfnvBuaBFf0n?’Oa9Bn5aIGnIGBnBYYV?agy?ngYnfn
.OgYfyBn.gBI[n9VInyg5Qn9UnIGBnf..0a’fIagyngYn?gvBn’GBva’f0n?V9?Ify’BQnIGBngOa"ayf0n?f’OBun
OB’gOunGf?n9BByn.OguV’BuQnfyuna?nV?Bunf?nfynfVIGgOaIUnayn?BII0ay"nIGBnOBfuay"ngYnua?.VIBun
.f??f"B?En&gnIGBn.f"B?ngYnvBvgOUnfOBn.f0av.?B?I?E
3333...E —ygIGBOnIGay"n5Ga’Gn5a00nayIBy?aYUnIGBn.g5BOngYnvBvgOUnf?nfynB0BvByInaynYVIVOBn
OBIOa9VIagyna?nIGBnYf’InIGfIQnaynIGBn’f?BngYnIGBn0g?IQn’gy?’aBy’Bn?Gf00n9BnOB’IaYaBunfyun"aFBn
iV?InVIIBOfy’B?nOB"fOuay"nIGBnBFByI?nOBFaB5BuEn—?nGBnyg5na?QnIGBn?ayyBOn’fyn0ggSn9f’Sn5aIGn
vaOIGngyn’gvBnGgVOngYnYOfyIa’nua??a.fIagyQngOn?gvBnuBBungYn?GfvB[n9VInIGByn’gy?’aBy’Bn
5a00n’gv.B0nGavnIgn’gyIBv.0fIBn?V’GnIGay"?n5aIGnIGBnf"gyUngYnOBvgO?BEn—?nGBnyg5na?QnGBn
’fyn’gy"OfIV0fIBnGav?B0YngynGfFay"nugyBnfn’0BFBOnIGay"n5GBynGBnGf?ngFBOOBf’GBunGa?n
yBa"G9gVO[n9VInIGBynGBn5a00n0g?Bn?a"GIngYnIGBn’0BFBOyB??ngYnIGBnf’InaynIGBn"Va0In9Un5Ga’GnaIn
5f?n’GfOf’IBOapBuEn—?nGBnyg5na?QnGBn’fyn"0g??ngFBOnGa?nBa’B??B?n9Un?.BfSay"ngYnGav?B0YQnayn
IGBn?.B’agV?nfyunByIaOB0UnuB’B.IaFBn.GOf?Bg0g"UngYnIGBn5gO0uQnf?“fast,”or“fn0aII0Bn5a0uQ”
or“?g5ay"nGa?n5a0ungfI?Q”gOnIGBn0aSB[n9VInIGByn’gy?’aBy’Bn5a00nay?a?Ingyn’f00ay"nIGay"?n9Un
IGBaOnOa"GInyfvB?QnfyunBf’Gnf’IngYn5a’SBuyB??n5a00n?IfyungVIn9BYgOBnGavnf?nOB9B00agyn
f"fay?InZguEn!GV?Qn5aIGn’gy?’aBy’BnOB’IaYaBunfyunvBvgOUnhVa’SByBuQnaIna?nygInuaYYa’V0InIgn
f’’gVyInYgOnIGBnf"gyUngYnIGBn0g?IQn5Ga0BnfInIGBn?fvBnIavBnIGBnOBIOa9VIaFBn’gy?BhVBy’B?ngYn
?aynaynIGBnYVIVOBn0aYBnfOBn?BBynIgn9BnygInIGBnBYYB’I?ngYn?gvBnfO9aIOfOUnfyun’f.Oa’agV?n
?ByIBy’BQn9VInIGBnyfIVOf0nfyunyB’B??fOUnOB?V0I?ngYnFag0fIay"nIGBn0f5n5Ga’Gn5f?n5OaIIBynfIn
YaO?InV.gyngVOnvgOf0n’gy?IaIVIagyE
APPLICATION:
1111...E ZggSnfInIGB?BnIGay"?naynIGBaOn9BfOay"ngynIGBn.OaFa0B"B?n5Ga’GnfIn.OB?ByIn5Bn?gn0a"GI0Un
B?IBBvEn[FBOUn90B??ay"nua?OB"fOuBunyg5n5a00nIGBOBn9BnOB’f00Bun9UnvBvgOUQnfyun
IOfy?YgOvBun9Un’gy?’aBy’BnayIgnfynV.9Ofauay"nOB.OgFBOnfyunfnGgOOa90BnIgOvByIgOE
200

2222...E —"fayQn0BInV?nf..0UnIGBn.Oay’a.0B?n5Ga’GnGfFBn9BByn9BYgOBngVOnvayu?nIGa?nvgOyay"nIgn
IGBng..gOIVyaIaB?ngYnugay"n"ggunIgngIGBO?n5Ga’Gn5BnGfFBnf00g5BunIgn"gn9UnV?nVyav.OgFBuEn
fBGg0unGBOBQnGg5nIGBn’gy?’aBy’BngYnIGa?nvfyn"aFB?n?Iay"nIgnGa?nvBvgOUnf?nGBnOB’f00?nIGBn
OB?gVO’B?n5Ga’Gn5BOBnfInGa?n’gvvfyuQnfyun?BB?nGg5nvV’GnGBnva"GInGfFBnugyBn5aIGnIGBvn
YgOnIGBn.OgvgIagyngYnIGBn5B0YfOBnfyunGf..ayB??ngYnGa?nYB00g5cvByEnXBFBOn9BYgOBnGfunGBn
?BBynGa?nOB?.gy?a9a0aIUnYgOnIGBvnf?nGBn?BB?naInyg5Qnfyunyg5nIGfInGBnugB?n?BBnaInaynaI?nIOVBn
0a"GInGBna?nygInf90BnIgnf’Inf’’gOuay"nIgnaI?nuaOB’Iagy?Qn?gnIGfInIGBn.BO’B.IagyngYnaIngy0Un
vf"yaYaB?nfyunayIBy?aYaB?nGa?nf"gyUEnfVIna?nIGBOBnygnFga’BngYn5fOyay"naynf00nIGa?nIgnV?qnV
YEn
‘En!fU0gOQnkEnkE
)
XBY0B’Iagy?ngYn?ayyBO?naynGB00XBY0B’Iagy?ngYn?ayyBO?naynGB00XBY0B’Iagy?ngYn?ayyBO?naynGB00XBY0B’Iagy?ngYn?ayyBO?naynGB00
UEnUEnUEnUEnY[n`—?[nX[—&]Xn!]nf[ZU[?[n!`—!n!`[nk—‘X[knYUZZn` —?[n
REFLECTIONS.
1111...E !GBaOnyfIVOf0n.g5BO?nfyunYf’V0IaB?n5a00nygIngy0Un9Bn’gyIayVBuQn9VInFf?I0Un?IOBy"IGByBun
fyunBy0fO"BuE
2222...E !GBUn5a00nygInvBBIn5aIGnIGBn?fvBng9?IOV’Iagy?nIgnvByIf0nBaBO’a?B?nIGfInIGBUnvBBIn5aIGn
GBOBnaynIGBaOn.OB?ByIn?IfIBngYn.Og9fIagyEn`BOBnIGBaOn’fOB?QnIGBaOnIOgV90B?QnIGBaOn
Bv.0gUvByI?nfyunFfOagV?nfvV?BvByI?Qnua??a.fIBnIGBaOnIGgV"GI?nfyung9?IOV’InOBY0B’IagyEn
fVInIGBOBn?V’Gng9iB’I?n5a00n9BnByIaOB0UnOBvgFBunYOgvnIGBaOnOBf’Gnfyun.VO?VaIE
3333...E Zgun5a00n’gyIayVf00UnBaGa9aIn9BYgOBnIGBaOnFaB5n?V’GnIGay"?nf?n5a00nBa’aIBnIGBnvg?In.fayYV0n
OBY0B’Iagy?nfyunfyIa’a.fIagy?En`Bn5a00n?BInIGBaOn?ay?nayngOuBOn9BYgOBnIGBvQnaynIGBaOnyfIVOBQn
vf"yaIVuBQnfyun.B’V0afOnf""OfFfIagy?Qn?gnIGfInIGBUn’fyygIng90aIBOfIBnIGBvnYOgvnIGBaOn
vayu?En`Bn5a00nBaGa9aInf00nGa?n"OBfIQnfvaf90BQnfyunIBOOa90BnfIIOa9VIB?ngYn.g5BOQnGg0ayB??Qn
iV?Ia’BQnfyun?gFBOBa"yIUn9BYgOBnIGBvQnfyun"aFBnIGBvnfn’gy?IfyInfyunOBf0apay"n?By?BngYn`a?n
f5YV0n.OB?By’Bnfyunua?.0Bf?VOBEn`Bn5a00n"aFBnIGBvnygnOB?InfyunygnGg.BEnZBInV?nyg5—
UUEnUUEnUUEnUUEn!—o[n—n&[XU]|&n?U[Yn]en!`[UXnfU!![XnX[eZ[\!U]X& nUXn!`[nX[ZU]X&n
]enk[&n—UXE
1111...E !GBUn5a00nOBf0apBn5GfInIGBUnfOBEnXfIagyf0nfyunavvgOIf0n9Bay"?Qn5Ga’Gn’fynyBFBOn’Bf?Bn
IgnBaa?InygOnIgn?VYYBOE
2222...E !GBUn5a00nOBf0apBn5GBOBnIGBUnfOBEnUynGB00E
3333...E !GBnufvyBun5a00nOBY0B’In5GBy’BnIGBUn’fvBnIgnIGfIn.0f’BngYnIgOvByIEn!GBUn5a00nOBY0B’In
V.gynIGBn0fyungYn0a"GInfyunIGBn.OB’agV?nfuFfyIf"B?nIGBUnIGBOBnByigUBuQn9BYgOBnIGBUn5BOBn
201

confinedtotheregionsofdarkness.
4444.... Theywillreflectuponallthatwasdoneforthem,topreventthemfromfallingintothe
pitofperdition.
5555.... Theywillrealizethattheydestroyedthemselves,whichwillbeasourceofbitterand
perpetualreflections.
6666.... Theywillreflectuponwhattheyhaddone,notonlytodestroythemselves,butothers.
7777.... Theywillreflectuponwhatgoodtheymighthavedone,whiletheylivedintheworld.
8888.... Itwillpainthemtothinkhowtheyoncedespisedandreproachedgodliness,andall
wholivedholyandgodlybyes.
9999.... Theirclearviewofthehappinessofheavenwillbeasourceoftormentingreflections.
10101010.... Finally,theywillreflectnotonlyuponwhattheyhavebeen,andmighthavebeen,but
uponwhattheyare,andalwayswillbe.Theywillreflectthatbeingfilthy,theyshallbe
filthystill;thatbeingunholy,theyshallbeunholystill;andthatbeingmiserable,they
shallbemiserablestill.
Application:
1111.... Ifthestateofthedamnedhasbeenproperlydescribed,thenitisofgreatimportance
thatministersshouldpreachplainlyuponthesubject,andifpossible,maketheirhearers
realizethedangerofgoingtohell.
2222.... Ifthemiseriesofthedamnedbesuchashavebeendescribed,thenitdeeplyconcerns
sinnerstotakeheedhowtheyhearthegospel.
3333.... Ifthemiseriesofthedamnedbesuchashavebeendescribed,thenweseewhythe
Scripturerepresentsthisworldassodangeroustosinners.
4444.... Ifthemiseriesofthedamnedarisefrombitterreflections,thenallsinners,intheir
presentstate,arefitfordestruction.Theyhavejustsuchviews,andfeelings,and
reflectionsinkind,asthedamnedhave.
5555.... Ifthemiseriesofthedamned,andthecharacterofsinners,besuchashavebeen
described,thenthereisreasontofearthatsomesinnersareveryneartothepitof
perdition.Theyareinthebroadroadwhichhasledmanysuchpersonsastheyaretothe
placewherethereisnolight,andnohope.Thesymptomsofeternaldeathareupon
them,thoughtheyknowitnot.(
N.Emmons,D.D.)
202

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YGfIQn?.BfSay"ngYnfn0g?In?gV0Qn5a00nGBnOBvBv9BOnaynfygIGBOn5gO0uq
UEnUEnUEnUEn!`[nn]&&[&&U]X&n`[n`—knUXn!`U&M“&gyQnOBvBv9BOnIGfInIGgVnaynIGUn0aYBIavBn
OB’BaFBu?InIGUn"ggunIGay"?Qnfyun0aSB5a?BnZfpfOV?nBFa0nIGay"?Mn9VInyg5nGBna?n’gvYgOIBu[nfyun
IGgVnfOInIgOvByIBuE”tB?Qnf00n?Gf00n9BnOB’g00B’IBuMnIGBn"fay?nayn9V?ayB??nIGfInIGa?n0g?In?gV0nayn
.BOuaIagyn?B’VOBun5GBynGBn5f?nfynayGf9aIfyIngYngVOn5gO0u[nGa?n.fIOavgyaf0n.g??B??agy?QnGa?n
f’’VvV0fIagy?ngYn5Bf0IGQnGa?n?.0Byuaunvfy?agy?QnGa?n"fUnBhVa.f"BQnGa?n?Vv.IVgV?n0aFay"QnGa?n
OBIayVBngYn?BOFfyI?QnBFBOUIGay"nIGfIn’gy?IaIVIBunGa?n"faBIUnfyunGa?n"OfyuBVOQnfyunf00nGa?n.gv.n
fyun’aO’Vv?Ify’BEnfVIn5GfInfuFfyIf"Bn5a00naIn9BnIgnGfFBnfnFga’Bn.BO.BIVf00Un?fUay"nIgnGavn
IGOgV"GgVInBIBOyaIUQ“&gyQnOBvBv9BOnIGfInIGgVnaynIGUn0aYBIavBnOB’BaFBu?InIGUn"ggunIGay"?”qn
]GQnIGBn?Iay"ngYnIGfIn.f?InIBy?B—“IGgVn
hadst”!
UUEnUUEnUUEnUUEnZ]&!n&]|Z&nYUZZnX[‘[‘f[Xn!`[UXnY]XZkZtnnZ[—&|X[ &En!GBn.gBInGf?n
?fauQnfyunBFBOUnvfy’?nBa.BOaBy’Bn?V?Ifay?nIGBn.Og.OaBIUnfyunIOVIGngYnIGBnBa.OB??agyQ“]YnigU?n
uB.fOIBunyBFBOnIgnOBIVOyQngGnGg5n.fayYV0nIGBnOBvBv9rance.”!GaySngYnIGBnFgIfOUngYnIGa?n
world’?n.0Bf?VOBQnIGaySngYnIGBnvfyngYnYf?GagyQnIGaySngYnIGBn5gvfyn"aFBynV.nIgn0aII0BnB0?BnIGfyn
BfOIG0UnuB0a"GI?Qn?VuuBy0UnfOOB?IBunaynIGBaOn’fOBBOQnfyun’fOOaBunayIgnBIBOyaIUQnf5fUnYOgvnf00n
IGBaOn.0Bf?VOB?QnIgnfn0fyun5GBOBnygn?gVyu?ngYnvaOIGQnygnFga’BngYn?gy"QnygnygIBngYnvV?a’QnBFBOn
9OBfSnV.gynIGBnBfOE
UUUEnUUUEnUUUEnUUUEn!`[nZ]&!n&]|ZnYUZZnX[‘[‘f[XnUXn[![XXU!tn`U&n&U X&En!GBn"OBfInvV0IaIVuBn
YgO"BInIGBaO?nyg5nf?n?ggynf?nIGBUnfOBn’gvvaIIBu[nfyunfyUnvfynIGfIn?BI?nGavEnfB00nug5ynIgnIGBn
If?SngYn’gVyIay"nIGBnyVv9BOngYnGa?nIOfy?"OB??agy?Qn5a00nYayunGBna?nBy"f"Bunaynf?nGg.B0B??nfn
5gOSnf?nyVv9BOay"nIGBn?IfO?nIGfIn9VO?IngynGa?nFaB5ngynfn’0BfOn5ayIBO’?nya"GIEn!GBn0VOaunY0f?GB?n
gYn.BOuaIagyn5a00nIGOg5n0a"GIngynIGa?n?V9iB’IQnfyunYgOnBFBOn?BII0BnIGBnhVB?IagyQnIGfIn?ayna?nfyn
ayYayaIBnBFa0[nfyunIGBynf00nBa’V?B?n5a00n9Bn?a0By’Bd.
U?EnU?EnU?EnU?En!`[nZ]&!n&]|ZnYUZZnX[\]ZZ[\!nUXn[![XXU!tnU!&n‘[ —X&n]enZX—\[Qn
U!&n]nn]X!|XU!U[&n]en&—Z?—!U]XQnU!&n—k?—X!—Z[&ne]Xn ]f!—UXUXZn
[![XX—ZnZUe[E
?En?En?En?En!`[nZ]&!n&]|ZnUXn[![XXU!tQnYUZZnX[‘[‘f[XnU!&nU‘n X[&&U]X&Qn
\]X?U\!U]X&Qnn|Xn]&[&Qn—XknX[&]Z|!U]X&Qn]Xn[—X!`En& gvBIavB?naIna?n
.fayYV0nIgnUgVnyg5nIgnIGaySngYnIGa?QnfyunUgVnfOBnOBfuUnIgn?fUQ“]GQnIGfInUnGfunyBFBOnGBfOunIGfIn
?BOvgy[ngGQnIGfInUnGfunyBFBOnGfunIGg?Bnav.OB??agy?[ngGQnIGfInIGg?Bn’gyFa’Iagy?nGfunyBFBOn
IfSBynGg0ungYnvUnGBfOI…nUn’fyygInByigUnvUn?ay?nf?nUngy’Bnuau[nUnfvnGf0Yn?.ga0BunYgOnIGBn5gO0uQn
203

IGgV"GnUnfvnygInfnvBv9BOngYnIGBn\GVO’GE”tB?QnfyunUgVnSyg5QnIGfIngYIBynIGBn?’ByBngYn
YB?IaFaIUQnayn5Ga’GngIGBO?nBa.BOaBy’BnygnayIBOOV.IagyQna?nvfOOBunYgOnUgVEn!GBynIGaySQnUgVy"n
vfyQnIGaySn5GfIn5a00n9BnIGBn’f?BnaynBIBOyaIUQn5GBynfnFga’Bn?Gf00n?fUQ“&gyQnOBvBv9BOnIGUn
av.OB??agy?[nOBvBv9BOnIGUn’gyFa’Iagy?E”(
bEn—EnbfvB?E)
!GBnBIBOyaIUngYnvBvgOU!GBnBIBOyaIUngYnvBvgOU!GBnBIBOyaIUngYnvBvgOU!GBnBIBOyaIUngYnvBvgOU
kBfIGnuB?IOgU?nyBaIGBOnIGBn?gV0’?n’f.f’aIaB?nygOnByBO"aB?En‘BvgOUna?nBIBOyf0[naInIGBOBYgOBn
9BGgFB?nV?nIgnf?Sn5aIGn5GfIn5BnfOBn?IgOay"naIE
1111...E \gy?’agV?yB??n0aB?nfInIGBnYgVyufIagyngYnf00nOB?.gy?a90Bn0aYBQnfyun?ggynvBO"B?nayIgnIGBn
YV00BOnufUngYn?B0Yc’gy?’agV?yB??En&B0Yc’gy?’agV?yB??na?nIGBnSyg50Bu"Bn5Ga’Gn?B0YnfIIfay?n
5GBynaIn?fU?“I,”fyunOB’g"yapB?nIGfI“I”a?nua?Iay’InYOgvnfyUIGay"nB0?BnaynIGBnVyaFBO?B[nfyun
ayFg0FB?nIGOBBnIGay"?—IGBnSyg50Bu"BngY“myself,”gYn?gvBIGay"nygI“myself,”fyungYnIGBn
OB0fIagy?nfOa?ay"n9BI5BByn5GfIna?“myself”fyun5GfIna?nygI“myself.”
2222...E UyngOuBOnIgnvfSBnIGB?BnOB0fIagy?nBa.0a’aIQn5BnyBBunfnYf’V0IUnIgnIB00nV?nIGfIn
5BnBaa?IBun
UB?IBOufUQnfyun5GfIngIGBOnYf’V0IUna?nIGa?n9VInvBvgOUqnfVInVy0B??n5BnvfSBnvBvgOUnIgn
?V9?a?InaynI5gn.fOI?Qnf?nfn’f.f’aIUnIgnOBIfaynfyunfynByBO"UnIgnOB’f00Qn5Bn?Gf00nygInBa.0faynaI?n
5gOSay"?QngOn9Bnf90BnIgn?BBnayn5GfIn5fUnaIna?nuBfIGless.
3333...E !GBn.Oay’a.0B?n9Un5Ga’Gnf’IaFBnvBvgOUn5gOS?nfvgy"nIGBnIOBf?VOB?ngYn.f??aFBnvBvgOUn
IgnOB’f00nIGay"?nyB5nfyung0uQnfOBn’f00BunIGBn.OavfOUnfyunIGBn?B’gyufOUn0f5?ngYnf??g’afIagyEn
UuBf?nfyunf’Iagy?nGfFBnOB0fIagynIgnIavBQnfyun’gyyB’In5aIGnBf’GngIGBOn0aSBn0ayS?naynfn’GfayEn
&gvBIavB?n5Bn.BO’BaFBnIGBn’gyyB’Iagyn9BI5BBynIGBnauBf?n5Ga’GnvBvgOUnOB’f00?QnfIngIGBOn
IavB?n5BnugnygI[nfyunUBInIGBOBna?n?gvBn’gyyB’IagyQniV?Inf?n5GBynfnOg5ngYn9f00?na?n?IOV’SnfIn
gyBnByuQnIGBnYgO’Bna?nIOfy?vaIIBunIGOgV"GnIGBvQnfyunIGBn9f00nfInIGBngIGBOnByunIfSB?nV.nIGBn
vgIagynfyunIGBnigVOyBUngYnIGBnav.ay"ay"n9f00E
4444...E fVInaYnvBvgOUna?nIGV?n’gv.0BIBnfyunuBfIG0B??—f?n5aIGgVInugV9InaIna?—?gvBngyBnvfUn
ask,“`g5na?naIn.g??a90BnYgOnfyUnIgn"gnYOgvnfynav.BOYB’I0aYBQn5aIGnaI?nav.BOa?Gf90BnOB’gOuQn
fyunuBOaFBnfyUn.0Bf?VOBnYOgvnaI?n’gyIBv.0fIagyq”Unfy?5BOM“UynIGBn0aYBngYnGBfFByn0gFBn
5a00n.OBugvayfIBQnfyun9UnIGBn0f5?ngYnf??g’afIagynaIn5a00n9Oay"nYgOIGnYOgvnIGBn?IgOBGgV?Bn
gy0Un?V’GnOBvaya?’By’B?nf?nfOBn.VOBnfyunGg0UE”\gy’0V?agyMnUynFaB5ngYnf00nIGa?QnGg5n5a?Bn
fyunyB’B??fOUnYgOngVOnYVIVOBnGf..ayB??nIgnYa00nIGBn.OB?ByIn0aYBnfyunaI?n.f??ay"nvgvByI?n
5aIGnSayun5gOu?QnV.Oa"GInIGgV"GI?QnfyunV?BYV0nf’Iagy?En—yuQngynIGBngIGBOnGfyuQn5a00nygIn
IGBnvBvgOUngYnfynBFa0n0aYBQnaYnVy’GB’SBun9Un"Of’BnfyunVyOB?IOfayBun9UnGg0Un0gFBQn
’gy?IaIVIBnfn?gVO’BngYnSBByB?Inva?BOUqnYa00nygInfnuBfIG0B??nvBvgOUn5gOSnV.gynIGBn
204

quickenedconscience,andgnawlikeawormthatneverdieth,orburnlikeafirethatis
neverquenched?(
L.O.Thompson.)
MaterialsforafuturejudgmentintheconstitutionofthehumanmindMaterialsforafuturejudgmentintheconstitutionofthehumanmindMaterialsforafuturejudgmentintheconstitutionofthehumanmindMaterialsforafuturejudgmentintheconstitutionofthehumanmind
Theargumentfrommemoryforafuturejudgmentispowerful,because,oneveryexcursion
ofthemindintothepast,thereisnowajudgmentofconscience,andanexpectationofa
righteousaward.Nowiftherebewithinthecircleofournaturalknowledgesorcapacitiesthe
predictionofanyevent,welookinevitablyforsomegroundsoftheprediction,orsomesigns
thatitisaprobability,andthattheeventpromisedwilltakeplace.Ifitberumouredamong
thepeopleofavastcitythatanewandmagnificentHallofJusticeistobebuilt,andifthere
beseenamultitudeofworkmencollectingmaterialsatthestatedplaceoftheproposed
building,thosematerialsareastrongproofofthetruthofthecommonrumour.Andjustso,
whentheconscienceofallmankindtellsofajudgmenttocome,andweseehowthe
materialsforthatjudgmentareaccumulating,andthedemandandnecessityforitincreasing,
andhowthebusymemoryisoccupiedwithcollectingandarrangingthosematerials,the
proofbecomesverystrong;thecommonrumouroftheworldandoftheindividual
conscienceissocorroborated,thatonewholooksfairlyatthelightofnature,evenapart
fromthatofRevelation,cannotdoubt.Andeveryinstanceofthepowerofmemory,every
elucidationofthelawsunderwhichthemindactsinitsoperationsofremembrance,and
everyinstanceofthemannerinwhichconscienceaccompaniesthiswork,affordsadditional
conviction.Thefirstinstanceweshallgiveoftheinvoluntarypowerofmemory,isthatnoted
onepresentedbyColeridge,whichshallberelatedmainlyinthewordsandwiththe
conclusionsofthateminentman.Thefactthatthecasemaybesofamiliartosomeofour
readersastobealmostatruismdoesnotlessonitsimportance.Ayoungwoman,hesays,of
fourorfivecandctwenty,whocouldneitherreadnorwrite,wasseizedwithanervousfever,
duringwhichthepriestsandmonksintheneighbourhoodsupposedthatshebecame
possessedofthedevil.ShecontinuedincessantlytalkingLatin,Greek,andHebrew,invery
pompoustones,andwithmostdistinctenunciation.Thecasehadattractedtheparticular
attentionofayoungphysician,andbyhisstatementmanyeminentphysiologistsand
psychologistsvisitedthetown,andcrosscexaminedthecaseonthespot.Sheetsfullofher
ravingsweretakendownfromherownmouth,andwerefoundtoconsistofsentences
coherentandintelligibleeachforitself,butwithlittleornoconnectionwitheachother.Of
theHebrew,asmallportiononlycouldbetracedtotheBible;theremainderseemedtobein
theRabbinicaldialect.Atrickorconspiracywasoutofthequestion.Notonlyhadtheyoung
205

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IGfIn.f??Bun0aSBnfnY0f?GngYn0a"GIyay"Qn?Gf00nGfFBnvBfyay"nfyunYBB0ay"nBygV"Gn’gyyB’IBun5aIGnaIn
Ign9Bnu5B0InV.gynYgOnBFBOnfyunBFBOEnYBnva"GIn’gy?auBOnIGa?naynIGBn’f?BngYnIGBnvVOuBOBO[nfn
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IGBn9fOBnOBvBv9Ofy’BngYnGa?n’OavBn’gV0unBFBOnGfFBEn—yunIGBOBnvfUn9Bn’f?B?nayn5Ga’GnIGBn
BaBO’a?BngYnfn’OVB0Qn?BFBOBQngOnGfOucGBfOIBunua?.g?aIagyQnIGBnIVOyay"nf5fUnYOgvnIGBn’OUngYnfn
YB00g5c9Bay"naynua?IOB??QnIGBnayY0a’IagyngYnfn.fy"ngynIGBnYBB0ay"?n9Unfn’OVB0ngOn’gyIBv.IVgV?n
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?.aOaIQn5aIGnIGBnfOOg5nYB?IBOay"naynaIQnaynIGBn?gV0ngYnIGBn?ayyBOQnIgnu5B00nIGBOBnYgOnBFBOEnegOnaIn
vV?In9BnIGfInBFBOUnayiVOUn?Gf00nGfFBnfnIavBnYgOnaI?nOBFBy"B[nBFBOUnFag0By’BnugyBnIgnIGBnYBB0ay"?Qn
gOnIGBn5B0YfOBngYngIGBO?Qn?Gf00n9Bn.BOYB’I0UnOBvBv9BOBuQnfyunaynIGa?nFBOUn5fUnvBvgOUn?Gf00n
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vVOuBOBOQn5a?GBunIgnvfSBnaIn?B’VOBn9BUgyunB?’f.BnfyunYgOnBFBOQnfyunGfunIGBn’gvvfyungFBOn
IGBnvayungYnIGBnf??f??aynIgn5OaIBnIGBOBn5GfIBFBOnGBn.0Bf?BunIGOgV"GnBIBOyaIUQnyBBungy0Un?fUn
IGfIngyBn5gOuQ“remember.”—yunBFBOUn.ggOQng..OB??Bun9gyuvfyQnfyunBFBOUnayuaFauVf0n
GB0.0B??0Un9gOyBnug5yn9Unfnvfyn"OBBuUngYn"fayQnfyunBFBOUn’OBfIVOBQnayuBBuQnVyiV?I0UnIOBfIBunayn
fyUn5fUQnyBBungy0Un?fUQ“remember.”egOnIGa?n0f5ngYnf??g’afIagynvfSB?n?V’GnOBvBv9Ofy’Bn
BIBOyf00Un.BOYB’IEn—yunIGa?n0f5QnIGgV"GnaIn9Bn0B??nf’IaFBnfyunf..fOByI0Un0B??n.BOYB’Inyg5nayn
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0ggSn5aIGn?VO.Oa?BnaynIGa?n5gO0unfIn?gvBnvBy’?n’fOB0B??yB??naynOB"fOunIgn?ayQnfInIGBnGfOuyB??ngYn
IGBaOn’gy?’aBy’BQnfInIGBnVIIBOnf9?By’BngYn’gyFa’IagyEnUIna?n.Oay’a.f00Un9B’fV?BnIGa?n0f5ngYn
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ygIn9Bn?gn?BFBOBnfyunIBOOa90BQnIGBn’gy?’agV?yB??ngYnIGBvnygIn?gnYOB?GQn?gn0aFB0UQn?gn.g5BOYV0En
fVInaIn5a00En—yuQnvgOBgFBOQnIGBOBnfOBnIGay"?ngyn5Ga’GQnfInIGBnIavBQnGBnu5B0In9VInYgOnfnvgvByIQn
Y0f?GB?ngYnIGgV"GInfyunYBB0ay"Qn"gyBnf?n?ggynf?nBa.BOaBy’BuQnfyunvgFBvByI?ngYnIGBn?gV0n
213

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5Ga’GnGBna?nIgnBa.BOaBy’Bnf"fayQnfIn0Ba?VOBEne0f?GB?ngYnIGgV"GIQnYBB0ay"QniVu"vByIQnIGfIn.f??Bun
fInIGBnIavBn0aSBn0a"GIyay"Qnf0IGgV"Gn5aIGnfnFga’Bnf?ngYnZgu’?nIGVyuBO[nGBna?nIgn?BBnIGBvnf"fayn
fyunuB0a9BOfIB0U[nGBna?nIgnGBfOnIGBn.Bf0nf"fayQnfyunu5B00nV.gynaI[nGBna?nIgn0a?IBynIgnIGBnFga’BngYn
’gy?’aBy’Bnf"fayQnfyunu5B00nV.gynaIEn—yunGBna?nIgnugnIGa?n5aIGn0fO"BOnf??g’afIagy?n?Ia00QnfnvgOBn
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gYnZguQnfyunIGBn5Ba"GIngYnGa?ng5ynayYayaIBng90a"fIagy?nIgnZgun5BOBn’gyyB’IBun5aIGnGa?ng5yn
?ay?Qn5aIGnBFBOUngyBngYnIGBvQnGBnuaunygIn’fOBnIgn’gy?auBOQn5GBynGBn’gvvaIIBunIGBvEnYGfIn
0a"GInIGBUnIGOB5nV.gynIGBvQnGg5nvV’GnvgOBnf""OfFfIBunIGBUnvfuBnIGBvnIGfynIGBUn5BOBn
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9BnuBIBOvayBun9UnIGBn’GfOf’IBOngYnIGBn9guUn5Ga’Gna?nayIBOOBuEn`BnIGfIn?g5BIGnIgnGa?nY0B?GQn
214

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YaIGn5GfInIGgV"GI?nugB?nGBnSBB.n’gv.fyUqnYGfInfOBnIGBnGf9aIVf0nIOfay?ngYnf??g’afIagynaynGa?n
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g5ynayahVaIUQnfyunGg0uByn5aIGnIGBn’gOu?ngYnGa?n?ayEn—yunfIn0By"IGnaIn5BOBnf?nBf?UnIgn’Gfy"BnIGBn
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GfOFB?Iay"EnfVInIGBaOnufa0UnIBygOna?nuBFB0g.ay"nfyu’Yaaay"nGa?n’GfOf’IBOnYgOnBIBOyaIUEn
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fyunayY0VBy’B?QnIgn5aynV?nIgn`av?B0YQnIgn"faynYgOn`a?n0gFBnfyun"Of’BnIGBnOV0ay"n.0f’BnayngVOn
fYYB’Iagy?EnV
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!GBn’gv.0BIByB??ngYn.f??aFBnvBvgOUnIgnOB’BaFBnfyunOBIfaynBFBOUIGay"nIGfIn’gvB?nayn’gyIf’In
5aIGnIGBnvayuQnBFBynIGgV"GnaInByIBOn’gy?’agV?yB??nf?nYfayInf?nfnOfUngYn0a"GInYOgvnfn?IfOn?gn
OBvgIBnIGfInaInI5ayS0B?ngyBn?B’gyunfyunYfuB?nIGBnyBaIQna?ngyBngYnIGBnayIBOB?Iay"—?Gf00nUn?fUn
startling?—ua?’gFBOaB?ngYnvByIf0n?’aBy’BEn—yunIGBn.OggYngYnIGa?QnIGgV"GnayuaOB’IQnfvgVyI?nIgnfn
demonstration.
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215

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BFBOUnvayVIBnfyun’g00fIBOf0nYBfIVOBEnV
ZEn]En!Ggv.?gyE)
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5gV0un.BOa?Gn5aIGnIGBnvayuQngYn5Ga’GnaIna?nfn.fOIEnfVInyfIVOBn5f?nBFBOn?fUay"nIgnIGBvQ“&gyQn
remember.”
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UgVn5a00nIBf’GnvBnIGBnfOIngYnYgO"BIIay"E”?BOUnIgV’Gay"na?nIGBng0uc5gO0unYf90BnIGfIn9BI5BByn
BfOIGnfyunIGBnGf..Un.0fay?ngYn[0U?aVv—IGBn’0f??a’f0nGBfFBy—IGBnOaFBOnZBIGBnY0g5?QnfyunIGfIn
5GgBFBOnIf?IB?naI?n5fIBO?nYgO"BI?nf00nGa?n.f?IEn!GBnGBfIGBy?nSyB5nIGfInIGBOBn’gV0un9Bnygn
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5Gg0Bn0aYBn9aIIBOE“Forgetfulness,”aInGf?n9BByn?fauQ“a?nIGBnufV"GIBOngYnIavBQ”9VIngVOn.fOf90Bn
?Gg5?nIGfIn?GBna?nygInf05fU?nIGBnufV"GIBOngYnBIBOyaIUQnf?nYgO"BIIay"na?nav.g??a90BnIgnIGBn
Vy.fOugyBuEnV
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216

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vaOOgOnIGfIn5f?nGfy"ay"ngynIGBn5f00E“Don’In5OaIBnIGBOB…” “YGUnygIq” “fB’fV?BnUgVn’fy’InOV9n
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5OgV"GInIGBn5a00ngYnIGBnZByIa0B?E”(
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VyaFBO?BEn!GBnifOngYnIGBn.OB?ByInvgvByIn?GfSB?nIGBn5gO0uQnfyuQnnOg’IgOn?fU?Qnf00n5gO0u?EnfUn
UgVOnFga’BnUgVn?BInaynvgIagyn’VOOByI?ngYnfaOn5Ga’GnvBBIngynIGBngIGBOn?auBngYnIGBn"0g9BEnXgn
vfyn’fyn?.BfSn90f?.GBvUngOnYgV0yB??nBFBynayn.OaFf’Un5aIGgVInGfFay"nIGBn5Gg0BnVyaFBO?BnYgOn
fynfVuaBy’BEnYBnfOBnvgFBunV.gyn9Un.GU?a’f0nayY0VBy’B?Qn9gOynf"B?nf"gQnaynIGBnOBvgIB?In
ugvfayngYn?.f’BEnUyn0aSBnvfyyBOnIGBnYgO’B?n5Ga’GngOa"ayfIBnaynIGa?n5gO0unfYYB’Inf00n5gO0u?En
XgIGay"na?n0g?InaynIGBnGfOunugvfayngYnvfIIBOEnU?naIn0aSB0UnIGfInfyUIGay"na?n0g?InaynIGBn?By?aIaFBn
OBf0vngYnvayuqnZBInV?nygInIGaySnIGfInIGBnvByIf0nGa?IgOUngYngVOn0aYBna?nIgn9Bn0g?IEnZOBfIn0a9OfOaB?n
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YaIGn5GfInfy"Va?Gn5gV0unGBn0ggSngynGa?ng5ynFfyhVa?GBunUBfO?…“&funvBvgOUn5BfFB?nygnFBa0n
IgnGauBnIGBn.f?IE”`gVOnfYIBOnGgVOQnUBfOnfYIBOnUBfOQnIGBn.f?In0aYBna?nVyYg0uBuQnfyunaynIGBnvau?In
gYnIGfIn.f?InGBn9BGg0u?nIGBnYgOvngYnbB?V?nfyun?BBv?nIgnGBfOn`a?n5gOu?ngYn?gOOg5nfyungYn
doom:—“—00nIGUn0aYBn0gy"nGfFBnUn?IOBI’GBunYgOIGn‘UnGfyu?nIgnIGBBQnfyunIGgVn5gV0uB?InygIE”
—n"OBfIn"V0Y—n"OBfIn"V0Y—n"OBfIn"V0Y—n"OBfIn"V0Y
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UEnUEnUEnUEnUynIOUay"n?g0Bvy0UnIgn?.BfSnV.gynIGa?nvfIIBOQnUn?Gf00n’gvvBy’Bn5aIGnIGa?—!`[X[nU&nX]n
217

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Ig"BIGBOnVyIa0nIGBnIavBngYnIGBnGfOFB?I[naIna?nygInyB’B??fOUQnyg5nIGfInGfOFB?InGf?n’gvBQnIGfInIGBUn
?GgV0un0aBnIg"BIGBOnfyUn0gy"BOEnUIn5BOBnay’gy?a?IByIn5aIGnIGBn.BOYB’InigUnfyunIGBn9BfIaYa’n?IfIBn
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\]‘[n!]n|&n!`—!nY]|Zkn\]‘[neX]‘n!`[X\[E ”!GBn?ayyBOn’fyygIn’gvBnIgn
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1111...E eaO?IQnGa?ng5yn’GfOf’IBOnYgO9au?naIE
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.0f’BQnIGfIn5Ga0Bnygn.BO?gy?n’fyn.f??nIGfIn9Oau"B0B??n’Gf?vQn?gnX]n!`UXZ&n\—XEnXgIGay"n
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IBv.IfIagyngYn&fIfyn’fynBFBOnFBanUgVn5GByngy’BnUgVnfOBn0fyuBungynIGBn"g0uByn?IOfyu[nUgVnfOBn
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218

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219

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.Bf’Bnfyun90a??EnV
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ZfpfOV?nfyunGa?nvB??f"BZfpfOV?nfyunGa?nvB??f"BZfpfOV?nfyunGa?nvB??f"BZfpfOV?nfyunGa?nvB??f"B
1111...E !GBOBna?n?gvBIGay"n’gvvgynIgnIGa?n0aYBnfyunIGfInIgn’gvBEn`BfFByn5a00n"aFBnV?nIGBnYV00n
"OfIaYUay"n9fyhVBI[n9VInGBOBn5BnGfFBQnf?naIn5BOBQnIGBn’OVv9?ngYnIGBnGBfFBy0UnIf90BQnygIn
220

Ig??BunIgnV?nua?ufayYV00UQn9VInYVOya?GBunIgnV?n’gv.f??agyfIB0UnIGfIn5BnvfUnygIn.BOa?Gn
5Ga0?In5BnfOBn5faIay"nYgOnIGBnGgVOn5GBynf00ngVOnGg0Unf..BIaIB?n?Gf00n9Bn?fIa?YaBunIgnIGBnYV00E
2222...E Xg5n’gy’BOyay"ngVOnB?IavfIagyngYnIGBnOB0fIaFBn5gOIGngYnIGa?n0aYBnfyunIGBn0aYBn9BUgyuE
“YGfIn?Gf00naIn.OgYaInfnvfynaYnGBn"faynIGBn5Gg0Bn5gO0unfyun0g?BnGa?ng5yn?gV0q”—?fU?n
Christ.“!GByn?Gf00nIGBnOa"GIBgV?n?GayBnYgOIGnf?nIGBn?VynaynIGBnSay"ugvngYnIGBaOnefIGBO”—
?fU?n\GOa?IEn[FauByI0UQnIGByQngVOnZgOuQn5Ga0?In`BnGfunIGBn5fOvB?In?Uv.fIGaB?QnIGBnIOVB?In
yfIVOf0nfYYB’Iagy?QnfyunIGBnSBByB?InBUBnYgOn5GfIBFBOn"0BfvBunYgOIGngYnayIBOB?InaynGVvfyn
affairs—0gFay"nIGBnBfOIGQnIGgV"GnygI“earthly”—BFauByI0UngVOnZgOunvfSB?n
IGB.OB.gyuBOfyInvgIaFBngYn0aYBnGBOBQnIGBnBa.B’IfIagyngYn’gv.0BIBnfyun?fIa?YUay"n0aYBn
hereafter.
3333...E Xg5n’gy’BOyay"nIGBn0f5ngyn5Ga’GnIGBnuB’a?agynIVOy?nf?nIgn5GBOBn5Bn?Gf00n9Bn.0f’Bunaynfn
5gO0unIgn’gvBEnUyn\GOa?I’?n0f?In.V90a’n.fOf90BQnIGBnIB?IngYnIGBniVu"vByIna?nZgFBEn!GBn
ZByIa0BnyfIagy?nfOBn9OgV"GIn9BYgOBn`av[nIGBn?GBB.—IGg?Bn5GgnfOBnOBfuUnYgOnIGBn"OBByn
.f?IVOB?ngYnIGBnfy’aByIn9VInBFBOnYOB?GnSay"ugv—5GUnfOBnIGBUnOBfuUqnfB’fV?BnIGBUnuaun
5GfI?gBFBOn"ggunIGBaOnGfyunYgVyunIgnugEnUYnfyU9guUn5fyIBunGB0.nfyunyBBuBun.aIUQnIGBUn
9OgV"GInGB0.nfyunuaunygIn?.fOBnIGBaOn.aIU[n9VInIGBn"gfI?n5BOBnIGg?Bn5Ggnva"GInGfFBn"aFByn
GB0.Qn9VIn"fFBnygyB[n5Ggnva"GInGfFBn"aFByn.aIUQn9VInGfunygyBnIgn"aFBEn!GBUnGfunygnIBfO?n
OBfuU[nfyunIGBUnOfIGBOnfFgauBunfn.Oa?gynaYnIGBUnGfunYOaByu?naynaI[nYgOn5Ggn5fyI?nIgnGfFBnIgn
ugn5aIGnYOaByu?n5Gg?BnYgOIVyB?nGfFBnYf00ByqnXg5nGg5nFBOUn?av.0Bnf00nIGB?BnIB?I?nfOBQn9VIn
FBOUn?BfO’Gay"[n9VInIGBUnfOBnf00n’gv.Oa?BunfyunayYg0uBunaynIGa?ngyBn5gOu“love.”`fu?In
IGgVnfyUnOBf0n0gFBqnYGfIngIGBOnIB?In’gV0unIGBOBn9BnIGfynIGa?q
4444...E \gy’BOyay"nIGBynIGBn’Gfy"B?nfyun?If"B?ngYnIGBn5gO0unIgn’gvBEnkaungVOnZgOun?fUn
fyUIGay"nf9gVInfnvfyn"BIIay"nfn9fun.0f’BnaynIGBnyBaIn5gO0uQnfyunfYIBO5fOu?n9Bay"n9BIIBOn
gYYqnXgEnkaun`Bn?fUnfyUIGay"nIgnvfSBn.BO?gy?n’gvYgOIf90BnaynIGBn?V..g?aIagynIGfInIGBOBn
5f?n?V’GnfnkaFayBnvBO’U[nIGfInaYnIGBUn0aFBunf?nIGBUn5gV0uQn’fOB0B??0UnGBOBQnyBFBOIGB0B??nIGBn
?vfOInva"GInygIn9Bn?gnFBOUnSBBynGBOBfYIBOqnYf?naIn0aSB0UnIGfIngVOn5a?BnZgOun5gV0un
By’gVOf"BnV?naynIGBnIggn’gvvgyn?.aOaIngYn.g?I.gyBvByIqnYf?naIn0aSB0UnIGfIngVOnZgOuQn
5Ggn5f?nayIByInV.gynIGBn9B?IQn5gV0unf00g5n.Bg.0BnYgg0a?G0UnIgn’gy"OfIV0fIBnIGBv?B0FB?n
IGfInIGBUnva"GInfavnfIn?gvBIGay"nFBOUnYfOn9B0g5nIGBn9B?IQnfyunIGfInfIn0Bf?InIGBUn5gV0un9Bn
?VOBnIgnB?’f.BnIGBn5gO?Iqn!GBngy0Un?B’VOaIUna?nIGa?—YfaIGnaynIGBnGBfOIQnIGfIn0aYBngYnIGBnZgOun
bB?V?n\GOa?IQn5Ga’Gn.VOaYaB?nIGa?n5gO0unfyunBFBOUngIGBOMnIGBngyBn0aYBn9Un5Ga’GnfnvfynvfUn
9BnaynGBfFByn5Ga0?IngynBfOIG[nIGBngyBn0aYBn9Un5Ga’GnIGBnFBOUn0g5B?In5Ggn?aInBFBynV.gynIGBn
uVy"Ga00QnuB.ByuByInV.gynIGBn’OVv9?QnfyungYIByn5BB.ay"ngFBOnIGBaOng5yn?gOOg5?QnvfUn
GfFBn’gvvVyagyn5aIGnZgu’?nGg0UQnBaf0IBunfy"B0?n5Ggn?gfOnayn`a?n.OB?By’BQngOnOB?InfIn`a?n
YBBIQnfyun5GgnyBaIGBOn?GBunIBfO?nygOn?VYYBOn.fayEnV
!En!EnZUy’GE)
221

!GBn?VYYa’aBy’UngYnIGBnkaFayBnOBFB0fIagy!GBn?VYYa’aBy’UngYnIGBnkaFayBnOBFB0fIagy!GBn?VYYa’aBy’UngYnIGBnkaFayBnOBFB0fIagy!GBn?VYYa’aBy’UngYnIGBnkaFayBnOBFB0fIagy
UEnUEnUEnUEn!`[X[nU&n—nX[?[Z—!U]XnZU?[Xn!]n‘—XQn!]nZ|Uk[n`U‘ n!]n`—nnUX[&&E
UUEnUUEnUUEnUUEn!`[nX[?[Z—!U]XnY`U\`nU&nZU?[Xn!]n‘—XnU&n&|eeU\U [X!ne]Xn`U&n
SALVATION.
UUUEnUUUEnUUUEnUUUEnUen!`[nZU?[XnX[?[Z—!U]XnU&nX[ZZ[\![kQn—Xn[d!X— ]XkUX—Xtn
UX![Xn]&U!U]XnU&nX]!n!]nf[n[dn[\![kE
U?EnU?EnU?EnU?En!`[nX[ZZ[\!n—Xkn\]X![‘n!n]en!`[nX[?[—Z[knY]XknY UZZnnX]?[n
!`[nUX[?U!—fZ[nX|UXn]en!`[n|XZ]kZtEnV
!GBnnOBf’GBO?’Treasury.)
!GBnvgOf0nBYYB’IngYnfnFa?aInYOgvnIGBnuBfu!GBnvgOf0nBYYB’IngYnfnFa?aInYOgvnIGBnuBfu!GBnvgOf0nBYYB’IngYnfnFa?aInYOgvnIGBnuBfu!GBnvgOf0nBYYB’IngYnfnFa?aInYOgvnIGBnuBfu
!GBnYg00UngYnuBvfyuay"nIGfIngyBn?GgV0unFa?aInV?nYOgvnIGBnuBfuQnYgOnIGBnugV90Bn.VO.g?BngYn
.OgFay"nIGBnYVIVOBn?IfIBnfyun.OB.fOay"nV?nYgOnaIQn5a00nf..BfOnaYnUgVn5a00n0ggSnIGgV"GIYV00U—
1111...E —InIGBn?gOIngYn5aIyB??nfyunIB?IavgyUnuBvfyuBuEn—?nIgnIGBn5aIyB??QnaIna?nYgO“gyBnYOgvn
IGBnuBfuQ”fyunGa?n.Og.g?BunuVIUna?nIg“testify”IgnIGBn0aFay"E
XgInfynfy"B0[n9VInfnuBfunvfyEn—yunGBna?nIgn’gvBn9f’SnIgnBfOIGnygInIgn5gOSn.Ogua"aB?Qn9VInIgn
9BfOn5aIyB??EnUYn?V’Gnfn?.aOaIn5BOBn?BapBun5aIGnBaIGBOnfnFg0VyIfOUngOnayFg0VyIfOUnav.V0?BnIgn
OBIVOynIgnGa?nBfOIG0UnIGBfIOBngYnf’Iagynfyun9B"ayn0aYBnfYOB?GQnayn5GfIn5fUn5gV0un?V’Gnfn
5fyuBOBOnvfSBnGav?B0YnSyg5ynIgnUgVOn?By?B?qn\fynUgVnIB00qnXg5nIGBnYaO?InIGay"nyB’B??fOUnIgn
UgVOn?fIa?Yf’Iagyn5gV0un9BnIgnOB’g"yapBnGavnf?nfnGVvfyn?gV0QnYOB?GnYOgvnIGBnYaB0u?ngYn
avvgOIf0aIUEnUYnIGBOBn?GgV0un9BnvgOBnIGfyngyBQnUgVnvV?InSyg5nf00ngYnIGBvnIgn9BnFBOaIf90Bn
5aIyB??B?nayngOuBOnIgn9B0aBFBnIGBvQnfyunGg5n5a00nUgVn?BII0BnIGa?naynBf’Gn’f?BqnUynIGa?n5gO0unfn
5aIyB??QngOf0ngOn9Un.fOg0BQna?nf05fU?nOB’g"yapBunIGOgV"GnGa?n9guUEnfVInIGBn9guUn5Ga’GnIGa?n
?.aOaIn5gOBngynBfOIGn0aB?nVy?IaOOBunaynIGBn?B.V0’GOBEn!GBn"ByBOf0n’GfOf’IBOngYnGVvfyn?.aOaI?Qn
fyunIGBn.g??B??agyngYn?.B’aYa’n?B’OBI?nYgOnIGBaOnauByIaYa’fIagyQnfOBnFBOUnay?B’VOBn?a"y?Qngyn5Ga’Gn
5Bn’fyn.0f’Bn9VIn?0a"GInuB.ByuBy’BEn—yunugB?naInvByunIGBnvfIIBOnfInf00QnBFBynaYnGa?n9guUn
?GgV0un9BnOfa?BunYgOnIGa?nFa?aIqn`BOBnUgVn?BBnIGfInIGBnvByn5GgnOBiB’InIGBnBFauBy’BngYnvaOf’0Bn
aynf00ngIGBOn’f?B?nay?a?InV.gynIGBn5gOSay"ngYnIGBnvg?In?IV.ByugV?nvaOf’0Bn.g??a90BQn9BYgOBn
IGBUn5a00n9B0aBFBngyBn5gOunaynIGa?n’f?BEn&V..g?ay"QnIGByQnIGfInZgunGfun"OfyIBunIGBnOBhVB?IngYn
kaFB?n9Un?Byuay"nZfpfOV?n9f’SnIgnIGB“YaFBn9OBIGOByQ”fyunIGBUnGfunOB’g"yapBunGavQnGg5n
5gV0unGa?nFa?aInGfFBnf’IBunV.gynIGBaOnvayu?nvgOf00UnaYnIGBUn5BOBnvByngYnIGgV"GIQnOBf?gyQnfyun
222

’gvvgyn?By?BqnZBInV?n?BBEnXa"GInIGBOBnIGBnIGOa00ay"n?.B’If’0BngYn?.B’IOf0nIB?IavgyUn9B"ay?En
!GBaOnFBOUnYaO?InIGgV"GIn5gV0unOB0fIBnIgnIGBnOBf0aIUngYnIGBn5aIyB??nGav?B0Y[n5GBIGBOnGBn5BOBnfyn
ByIaIUngOnfn.GfyIf?vEn!GBUn5gV0unuBvfyungYnGavnIGBn.OggYnIGfInGBnGfunOBf00Un0aFBunfyunuaBuQn
fyunFa?aIBunIGBn?GfuBun.OgFay’B?ngYnuB.fOIBun?gV0?QnIGfInGBnGfun9B’gvBnSyg5ynIgnIGBaOn
9OgIGBOnIGBOBQnfyunOBIVOyBunIgnIGa?n"0g9Bnaynfn.OgFf90BnauByIaIUEn!GBUn5gV0unIGBynuBvfyun
.OggYnIGfIQnf?nfn5aIyB??QnGa?ng5ynvayun5f?nygInayY0VBy’Bun9Ung.Ia’f0na00V?agyQn?.B’IOf0nua?Bf?B[n
IGfInaIn5f?n?g0auQn?gVyuQnfyun5B00n9f0fy’BuQnfyun?gnIGfInGa?nyfOOfIaFBn5f?nygInIGBnYOVaIngYnfyn
Ba’aIBunYfy’UEnXfUQnIGBUn5gV0unyBBunIgn’gyFay’BnIGBv?B0FB?nIGfInIGBaOng5yn9Ofay?nuaunygInOBB0n
9BYgOBnGavnaynuB0V?agyEnYGBynf00nIGa?n?GgV0un9Bn?BII0BuQnIGBynIGBnOBf0nuaYYa’V0IaB?ngYnIGBn
f..fOaIagyn5aIyB??n5gV0un9VIniV?In9B"ayQnaYnGBn5BOBnygIn?’gVIBunfyunOaua’V0BunVyIa0nGBn5BOBn
OBfuUnIgnf9fyugynGa?ng5yn’gyFa’Iagy?nfyunua?’OBuaInGa?ng5yn?IgOUEn!GBnFBOUnfIIBv.InIgnBa.OB??n
IGBnYaO?In?ByIBy’Bn5gV0un’gyYgVyunGavQn9B’fV?BnaIn5gV0unua?’gFBOnIgnGavnfn?BIngYnBIGBOBf0n
’gy’B.Iagy?nIfSBynV.nayIgnGa?ng5ynay’gO.gOBf0nBaa?IBy’BQn5aIGn5Ga’GnBfOIGnGfunygnfyf0g"aB?Qn
fyunIGBOBYgOBnGf?nygn5gOu?nygOnvBIGgu?n9Un5Ga’GnIGBUn’fyn9BnayIB00a"a90Un?IfIBungOn
understood.
2222...E !B?IavgyUn?gn"aFByQnfyun9Un?V’GnfnuB.gyByIQn5gV0un9BnIgIf00UnayfuBhVfIBnIgnaI?nf00B"Bun
.VO.g?BQn9gIGnaynaI?nyfIVOBnfyunBYYB’I?En`g5n’fynIGBnBUBngYnIGBn9guUnYaaBunV.gynfn’gO.gOf0n
9Bay"n’gyFay’BnIGBnVyuBO?Ifyuay"nf9gVInIGBnayFa?a90BnIGay"?ngYnIGBnBIBOyf0n5gO0uqn!GB?Bn
fOBnIGay"?ngYnYfaIGQnygIngYn?a"GIQn0aSBn?gnvfyUn’g0gVO?ngYnIGBnOfay9g5EnUYnIGBnOa?Byn\GOa?Ina?n
ygn.OggYnIgnIGBn?By?B?QnvV’Gn0B??n’fyngyBn0aSBngVO?B0FB?nYOgvnIGBnuBfun9Bnfn’gyFay’ay"n
5aIyB??nIgn5fOynV?EnUIna?nvV’GnvgOBn0aSB0UnIGfIn5Bn?GgV0un5fyInIgnSa00nGavnIGfynIgn9B
“persuaded”9UnGav[niV?Inf?nIGBnbB5?n’f00gV?0Un5fyIBunIgnSa00nZfpfOV?ngYnfBIGfyUn5GByn
bB?V?nGfunOfa?BunGavnYOgvnIGBnuBfuEnUn’fynBf?a0UnVyuBO?IfyunGg5nIGBn.OB?By’BngYnfnvfyn
Ofa?BunYOgvnIGBnuBfunva"GInIBOOaYUnfn"Va0IUn?ayyBO[nGg5nIGBnf..fOaIagynva"GIn.VInGavn
VyuBOnfynf..f00ay"n?.B00Qn?gnIGfInGa?nGBfOInY0VIIBOBu[nfn.Oa?gyBOnVyuBOnIGBn’GfOv?ngYn
vf"a’[n9VInUn’fyygIn?BBnGg5nIGBn9gyuf"BngYnBFa0nGf9aI?n’gV0un9Bn9OgSByQngOnIGBnuB’B.IaFBn
’GfOv?ngYn?aynua??g0FBun9Un?V’Gnfn?IfOI0ay"nf..fOaIagyEn[FBynIGBn.VOBn.OB?By’BngYnfynfy"B0n
?Igg.ay"nIgnfynBfOIG0Unva??agynGf?n9BByn?gnIBOOaYa’nIgnGg0UnvByQnIGfInIGBUnGfFBnYBfOBun
uBfIGnayn’gy?BhVBy’BEnfVInGg5QnaYnfn"Gf?I0Un?.B’IOBn?GgV0un"0fOBnV.gyn"Va0IUnfyun
GfOuByBunvBynYOgvnIGBn?g0aIVuB?ngYnBIBOyaIUQnfyunfuuOB??nIGBvnayn?B.V0’GOf0nIgyB?[n
?VOB0UnIGBaOn90ggun5gV0un’VOu0BQnIGBaOnyBOFB?n?GOaySQnIGBaOnGBfOI?nYfayIQnfyunIGBaOn0aYBn
9B’gvBna’BEn`g5n’fynf00nIGa?n9BnOB0fIBunIgn"ByVayBnOB.ByIfy’BqnV
!En—OvaIf"BQnkEnkE)
!GBn’0fav?ngYnOBFBf0BunIOVIG!GBn’0fav?ngYnOBFBf0BunIOVIG!GBn’0fav?ngYnOBFBf0BunIOVIG!GBn’0fav?ngYnOBFBf0BunIOVIG
223

UEnUEnUEnUEn!`[X[n[dU&!&n—nX[?[Z—!U]XneX]‘nZ]kQnk[&UZX[kne]X n!`[nZ|Uk—X\[n
—Xkn&—Z?—!U]Xn]en‘—XE
UUEnUUEnUUEnUUEn!`U&nX[?[Z—!U]XnU&ne|ZZtn?|—ZUeU[kn!]n—\\]‘nZU& `n!`[nn|Xn]&[&n
e]XnY`U\`nU!nY—&nZU?[XE
UUUEnUUUEnUUUEnUUUEn]Xn!`[nX[b[\!U]Xn]enX[?[Z—!U]XQnU!nU&nX]!n!]nf[n[dn[\![kn!`—!n
—Xtn&|n[XX—!|X—Zn?U&U!—!U]X&nY]|ZknnX]k|\[n—n&—?UXZ n
U‘nX[&&U]Xn]Xn!`[n`[—X!E
1111...E !GBn’fV?BnYGa’Gn.OguV’B?nIGBnOBiB’IagyngYnIGBnvB??f"BngYnZgunayn`a?n5OaIIBynYgOuQn
5a00ng.BOfIBnf0?gnf"fay?InIGBnvB??f"Bn5Ga’Gnva"GIn9BnIfV"GIn9Un?V.BOyfIVOf0nf"By’UE
2222...E UIna?nBhVf00UnBf?UnIgnBa.0faynf5fUnfn?V.BOyfIVOf0nFa?aIfIagyQnf?naIna?nIgnBa.0faynf5fUnIGBn
BFauBy’BngYnOBFB0fIagyE
3333...E !GBnayBYYa’aBy’UngYn?V.BOyfIVOf0nFa?aIfIagy?nGf?n9BByn?Gg5yn9UnBa.BOaBy’BE
4444...E UIna?nIGBn.g?aIaFBnfOOfy"BvByIngYnZguQnIGfIn`a?n5gOuQnf?n"aFBynaynIGBnay?.aOBunOB’gOuQn
fyun.Og’0favBunaynIGBnB?If90a?GBungOuayfy’B?ngYn"Of’BQn?Gf00n9BnIGBngy0UnvBfy?ngYn
.BO?Vf?agynfyun’gyFBO?agy[nfyunIGBn.Ogva?BngYnIGBn&pirit’?nayY0VBy’BnugB?nygInBaIByunIgn
fyUngIGBOnay?IOVvByIf0aIUE
U?EnU?EnU?EnU?En!`[nX[b[\!U]Xn]enkU?UX[nX[?[Z—!U]XQnU&n!`[n\—|& [n]ene|!|X[n
\]Xk[‘X—!U]Xn—Xkn‘U&[XtEnV
bEnnfO?gy?E)
!GBnkaFayBnfVIGgOaIUnfyun?VYYa’aBy’UngYnIGBn\GOa?IafynOB0a"agy!GBnkaFayBnfVIGgOaIUnfyun?VYYa’aBy’UngYnIGBn\GOa?IafynOB0a"agy!GBnkaFayBnfVIGgOaIUnfyun?VYYa’aBy’UngYnIGBn\GOa?IafynOB0a"agy!GBnkaFayBnfVIGgOaIUnfyun?VYYa’aBy’UngYnIGBn\GOa?IafynOB0a"agy
UEnUEnUEnUEn!`[n&|eeU\U[X\tn]en!`[n&!—XkUXZnX[?[Z—!U]Xn]enZ] D’&nYUZZnUXn!`[n
&\XUn!|X[&Qn!]nfXUXZn‘[Xn!]nX[n[X![X\[E
1111...E !GBn&’Oa.IVOB?n"aFBnV?n?VYYa’aByInay?IOV’Iagy?n5GfIn5Bn?GgV0un9B0aBFBQngOnfOBnfn?VYYa’aByIn
OV0BngYnYfaIGE
2222...E !GBn&’Oa.IVOB?n"aFBnV?n’gv.0BIBnuaOB’Iagy?naynvfIIBO?ngYn.Of’Ia’BQngOnfOBnfn?VYYa’aByIn
OV0BngYn0aYBE
3333...E !GBn&’Oa.IVOB?nfOBnfIIByuBun5aIGn?VYYa’aByInBFauBy’BngYnIGBaOnIOVIGnfyunuaFayaIUE
4444...E !GBnOB0a"agyngYnbB?V?n.Og.g?B?n?VYYa’aByInBa’aIBvByI?nIgnayY0VBy’BngVOnYfaIGnfyun
practice.
UUEnUUEnUUEnUUEn!`[n?—XU!tn—Xkn|XX[—&]X—fZ[X[&&n]en!`[n]fb[\!U] Xn—Z—UX&!n!`[n
224

\`XU&!U—XnX[ZUZU]XQn—Xkn]enk[‘—XkUXZn—X]!`[XEnV nOB?auByInkfFaB?E)
!GBnVyOBf?gyf90ByB??ngYnVy9B0aBY!GBnVyOBf?gyf90ByB??ngYnVy9B0aBY!GBnVyOBf?gyf90ByB??ngYnVy9B0aBY!GBnVyOBf?gyf90ByB??ngYnVy9B0aBY
UEnUEnUEnUEn\]X&Uk[Xn!`[n[?Uk[X\[n]enkU?UX[n!X|!`nnX[&[X![kn ftn]X[nXU&[Xn
eX]‘n!`[nk[—kE
1111...E !GBnav.OB??agy?nvfuBn9UngyBn5Ggn5f?n?BBynIgnOa?BnYOgvnIGBn"OfFBQnfyun"fFBnIgnIGBn
?.B’IfIgO?nGa?nIB?IavgyUn’gy’BOyay"nfnYVIVOBn?IfIBQn5gV0unVyugV9IBu0Un9Bn"OBfInfyun
solemn.
2222...E !GBnBFauBy’Bn5Ga’Gn5gV0unfIIByunBFBOUIGay"n?faun9Un?V’Gnfn.BO?gyn5gV0un9Bn
irresistible.
UUEnUUEnUUEnUUEn[d—‘UX[n!`[n[?Uk[X\[n]enkU?UX[n!X|!`ne|XXU&`[kn ftn!`[n
&\XUn!|X[&Qn—Xkn!`[n—k?—X!—Z[nY`U\`n!`[tnn]&&[&&ne] Xn
\]X?UX\UXZn—Xknn[X&|—kUXZn!`[n‘UXkEnUynIGa?nBafvayf tion—
1111...E !GBnIGay"nIGfInvBBI?nV?na?QnIGfInIGBn&’Oa.IVOB?n5BOBn5OaIIByn9UnZguQnfyun5BOBnIGBOBYgOBn
5OaIIBynaynIGBn9B?InvfyyBOnIGfIn5f?n.g??a90BnIgnf’’gv.0a?GnIGBaOnByuEn!GBnIGay"?n5Ga’Gn
fOBn’gvvVya’fIBunaynIGBn&’Oa.IVOB?n’gy’BOyay"ngVOnYVIVOBnBaa?IBy’BnfOBnaynIGBaOnyfIVOBn
IGBnvg?In?g0Bvynfyunav.OB??aFBn5Ga’Gn’fyn9Bn’gy’BaFBuEn!GBUnfOBn?V’Gnf?nZgunIGgV"GInaIn
5a?B?Infyun9B?InIgn’gvvVya’fIBQnfyunfOBnIGBOBYgOBn’BOIfay0UnIGBn5a?B?Infyun9B?In.g??a90BEn
UynIGBaOng5ynyfIVOBnf0?gQnfyunf?nIGBUnf..BfOnaynIGBv?B0FB?nIgngVOnBUB?QnIGBUn.g??B??nfyn
avvBf?VOf90Bn?g0BvyaIUnfyunav.gOIfy’BE
3333...E fB?auBnIGBnIGay"?n5Ga’Gnfn.BO?gynOa?BynYOgvnIGBnuBfun’gV0unVyYg0uQnIGBn&’Oa.IVOB?n
fYYgOunvfyUngIGBO?n.OBcBvayByI0Unav.gOIfyInfyunfYYBcting.
4444...E —00nIGB?BnIGay"?n’gvBnuaOB’I0UnYOgvnZgun`av?B0YQnfyunfOBnayFB?IBun5aIGn`a?nfVIGgOaIUE
5555...E !GBn&’Oa.IVOB?n5BOBnfIIB?IBun9UnvaOf’0B?nFBOUnyVvBOgV?Qnfyun’BOIfay0UnygIn0B??n?g0Bvyn
fyunav.OB??aFBnIGfynIGBnOB?VOOB’IagyngYnfnvfynYOgvnIGBnuBfuE
UUUEnUUUEnUUUEnUUUEn&`]Yn!`—!n!`[nk]\!XUX[nU&n!X|[En]ynIGa?n?V9iB’InUng9?BOFB—
1111...E !GfIn5BngVO?B0FB?nugnygIngOuayfOa0Unua?.VIBnIGBnIOVIGngYnIGBn?’Oa.IVOf0nuB’0fOfIagy?QnygOn
IGBn?VYYa’aBy’UngYnIGBnBFauBy’Bn9Un5Ga’GnIGBUnfOBn?V..gOIBu[nfyunUBInfOBnaynFBOUnYB5n
ay?Ify’B?n.BO?VfuBunIgnOB.ByIE
2222...E !Gg?Bn5Ggn5BOBn5aIyB??B?ngYnIGB?BnFBOUnvaOf’0B?n"ByBOf00UnuaunygInOB.ByIE
225

3333...E —vgy"nf00nIGBn.BO?gy?n5aIGn5GgvQn5Ga0BnIGBUn5BOBnfyaagV?0Un?g0a’aIgV?nf9gVInIGBaOn
?f0FfIagyQnUnGfFBnGfung..gOIVyaIUnIgn’gyFBO?BQnUnugnygInOBvBv9BOnBFByngyBn5GgnBFBOn
vByIagyBunGa?ng5ynayua?.g?aIagynIgnOB.ByIQnf?naynfyUnuB"OBBnuBOaFBunYOgvnIGBn5fyIngYn
BFauBy’BnIgn?V..gOInIGBnIOVIGngYnIGBn&’Oa.IVOB?E
\gy’0Vuay"nOBvfOS?M
1111...E UIna?nvfyaYB?InYOgvnIGB?Bn’gy?auBOfIagy?nIGfInIGBnOBf?gyn5GUnvfySayunugnygInBv9Of’Bn
IGBn"g?.B0na?nygInIGBn5fyIngYnBFauBy’BE
2222...E eOgvnIGB?Bng9?BOFfIagy?QnaIna?n’0BfOnIGfInygnBFauBy’Bn5a00n.BO?VfuBnfn?ayYV0nGBfOIEnV
!En
k5a"GIQnkEnkE
)
!GBn?VYYa’aBy’UngYnIGBnkaFayBnOBFB0fIagy!GBn?VYYa’aBy’UngYnIGBnkaFayBnOBFB0fIagy!GBn?VYYa’aBy’UngYnIGBnkaFayBnOBFB0fIagy!GBn?VYYa’aBy’UngYnIGBnkaFayBnOBFB0fIagy
UEnUEnUEnUEnU!nU&n|XX[—&]X—fZ[n!]n[dn[\!n!`—!nZ]kn&`]|Zknk]n ‘]X[ne]Xn!`[n
\]X?U\!U]Xn]en‘[XQn!`—Xn!]n—ee]Xkn!`[‘n—n&!—XkUXZnX [?[Z—!U]Xn
]en`U&n‘UXkn—XknYUZZ[n&|\`n—&n!`—!n]en!`[n`]Ztn&\XU n!|X[&nU&En!Ga?na?n
?IOgy"0Unav.0aBunayn—9OfGfv’?nYaO?Infy?5BOQ“!GBUnGfFBn‘g?B?nfyunIGBn.Og.GBI?Qn0BInIGBvn
GBfOnIGBv”[nf?naYnGBnGfun?fau—GfFay"n?V’GnvBfy?ngYn’gyFa’Iagyn?gnyBfOnfInGfyuQn5GUn?GgV0un
IGBUnuB?aOBnfyunBa.B’InfyUngIGBOqnUIna?naynIGa?n’f?BngYnIGBn&’Oa.IVOB?Qnf?naynIGfIngYnZgu’?n
.OgFauBy’B[nZgunugB?nygIn’gvvgy0Un.OgFBn`a?n.OgFauBy’BnIgnvByn9UnBaIOfgOuayfOUnay?Ify’B?n
gYn`a?n.g5BOQnfyun9Un’Gfy"ay"nIGBn’gVO?BngYnyfIVOBQnIgn’gyFay’BnBFBOUnvfynaynIGBn5gO0unIGfIn
`Bn"gFBOy?naI[n9VIn9Un?Ifyuay"nIB?IavgyaB?ngYn`a?n5a?ugvQnfyun.g5BOQnfyun"gguyB??[n9UnIGB?Bn
ZgunugB?n?VYYa’aByI0Un?fIa?YUn’gy?auBOfIBnvByngYn`a?n"gFBOyvByInfyun’fOBngYnIGBn5gO0uEn!GBn
’f?Bna?nIGBn?fvBnf?nIgnkaFayBnOBFB0fIagyEnYBnIBv.InZgun9UnuBvfyuay"nBaIOfgOuayfOUn?a"y?Qn
5GByn5BnvfUnOB’BaFBn?gnf9VyufyIn?fIa?Yf’IagynaynfyngOuayfOUn5fUE
UUEnUUEnUUEnUUEnU!nU&Qn|n]Xn!`[nY`]Z[n‘—!![XQn?[XtnU‘nX]f—fZ[n! `—!n!`]&[nY`]n
X[b[\!n!`U&nn|fZU\nX[?[Z—!U]Xn]enZ]kQn&`]|Zknf[n[ee [\!|—ZZtn
\]X?UX\[kQn!`]|Z`n]X[n&`]|Zkn&n[—on!]n!`[‘neX]‘n!`[ nk[—kE
1111...E fB’fV?BQnaYn?V’GnvaOf’0B?n5BOBnYOBhVByInfyunYfva0afOQnaIna?nFBOUn.Og9f90BnIGBUn5gV0un
GfFBn9VInFBOUn0aII0BnBYYB’I[nfyunVy0B??n5Bn?V..g?BnIGBvn’gvvgynfyungOuayfOUQn5BnGfFBnygn
OBf?gynIgnBa.B’InIGBvnfInf00E
2222...E ‘BynGfFBnf?n"OBfIngOn"OBfIBOnOBf?gynIgn9B0aBFBnIGBnIGOBfIByay"?ngYnZgu’?nYgOunf?nIGBn
ua?’gVO?BngYngyBnIGfIn?GgV0un?.BfSnIgnIGBvnYOgvnIGBnuBfuE
3333...E !GBnFBOUn?fvBnOBf?gyn5Ga’GnvfSB?nvBynIgnOBiB’InIGBn’gVy?B0?ngYnZgunayn`a?nYgOuQn
226

5gV0uQnaynf00n.Og9f9a0aIUQnGayuBOnIGBvnYOgvn9Bay"n’gyFay’Bun9Unfn.fOIa’V0fOnvaOf’0BE
4444...E [a.BOaBy’BnugB?nf9VyufyI0UnIB?IaYUnGg5nayBYYB’IVf0nBaIOfgOuayfOUn5fU?nfOBnIgn’gyFay’Bn
IGB?Bn5GgnfOBng9?IayfIB0Unfuua’IBunfyun5BuuBunIgnIGBaOn0V?I?E
5555...E —ynBYYB’IVf0n.BO?Vf?agynVIGfIna?Qn?V’Gnfn9B0aBYnf?n.OguV’BIGnOB.ByIfy’Bnfyunfn"ggun0aYBWn
a?nIGBn"aYIngYnZguQnfyunuB.Byu?nV.gynIGBng.BOfIagynfyun’gy’VOOBy’BngYnZgu’?n"Of’BQn
5Ga’GnIGBOBna?nygnOBf?gynIgnBa.B’InBaIGBOnaynfynBaIOfgOuayfOUn5fUngOnaynfynBaIOfgOuayfOUn
uB"OBBQnfYIBOnvBynGfFBng9?IayfIB0UnOBiB’IBunIGBngOuayfOUnvBfy?n5Ga’GnZgunGfIGn
f..gayIBunIgnIGfInByuE
\gy’0Vuay"nOBvfOS?M
1111...E &ay’BnIGBn&’Oa.IVOB?nfOBnIGBn.V90a’nfyun?Ifyuay"nOBFB0fIagyngYnZgu’?n5a00nIgnvByQnfyun
IGBngOuayfOUnvBfy?ngYn?f0FfIagyQn5BnvfUnGBy’Bn’gy’0VuBnIGfIn.Bg.0BngV"GInIgnGfFBnIGBvn
ayn?V’Gnfn0fy"Vf"Bnf?nIGBUn’fynVyuBO?IfyuE
2222...E ZBInV?nGBfOnfyung9BUnIGfIn.V90a’nOBFB0fIagyngY”God’?n5a00Qn5Ga’GQnayn?gnvV’GnvBO’UnIgn
vfySayuQn`BnGfIGn9BByn.0Bf?BunIgnfYYgOunIgnV?E
3333...E !Gg?Bn5GgnfOBnygIn9OgV"GInIgnOB.ByIfy’BQnfyunBYYB’IVf00Un.BO?VfuBun9UnIGa?n’0BfOnfyun
.V90a’nOBFB0fIagyQn5Ga’GnZgunGfIGnvfuBngYn`a?n5a00nIgnvBynaynIGBn`g0Un&’Oa.IVOB?QnGfFBn
OBf?gynIgn0ggSnV.gynIGBaOnBf?Bnf?nuB?.BOfIBEnV
—O’G9a?Gg.n!a00gI?gyE)
!GBn?VYYa’aBy’UngYn&’Oa.IVOB!GBn?VYYa’aBy’UngYn&’Oa.IVOB!GBn?VYYa’aBy’UngYn&’Oa.IVOB!GBn?VYYa’aBy’UngYn&’Oa.IVOB
UEnUEnUEnUEn—!neUX&!n&UZ`!nY[n‘UZ`!n!`UXonU!n—Z‘]&!nU‘n]&&Uf Z[ne]Xn|&nX]!n!]n
]f[tn]X[nXU&UXZn|nneX]‘n!`[nZX—?[Qn—Xkn&!—XkUXZnf[e ]X[n|&nYU!`n
—ZZn!`[n&UZX&n—Xkn‘t&![XU[&n]en—n&nUXU!n\]‘[neX]‘n! `[n|X&[[Xn
Y]XZkEnUynvg?IngYnV?nIGBOBna?nfn?GOaySay"nYBfOngYnIGBn?V.BOyfIVOf0nf?n5B00nf?ngYn
5gyuBOvByIQnfyun5Bn’fyn5B00nVyuBO?IfyunIGBnIBOOgOnIGBnya"GIc?.B’IOBn5f?nfuf.IBunIgn
.OguV’BnaynIGBnvayungYn[0a.GfpQnIGBnYOaByungYnbg9En!GBnvB??f"BnvfUngOnvfUnygIn9Bn
OBvBv9BOBuQn9VIQnaynBaIGBOn’f?BQnBFa0nugB?naI?n5gOSEn!GBnvBvgOUngYnIGBnFa?agyn9B’gvB?nYfayIBOn
fyunYfayIBOQnfyunIGBnOay"ngYnIGBnvB??f"BnuaB?nf5fUnaynIGBnua?Ify’BQnVyIa0nfIn0f?InaIna?nGBfOunygn
vgOBQnIGgV"GIngYnfyunYB0InygnvgOBEnfB?auB?Qn5GfIna?n?av.0UnGBfOun9UnIGBnBfOna?nf.InIgn9Bn
I5a?IBunayIgn?gvBnvBfyay"ngYngVOng5yn’gy?IOV’IagyQnfyuQn0aSBnIOfuaIagyn"ByBOf00UQn9Bn
gFBO0gfuBun5aIGn?IOfy"BnYf90B?nfyunVyyfIVOf0nuB?’Oa.Iagy?En`By’Bn5Bn0BfOynYOgvnIGBn
uB’0fOfIagyngYn—9OfGfv—
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227

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ygIngy0UnIGBnIB?IavgyUngYn‘g?B?nfyunIGBn.Og.GBI?Qn9VIngYngVOnZgOun`av?B0YEnYaIGnIGBn5Gg0Bn
gYnZgu’?nvgOf0nOBFB0fIagyn9BYgOBnV?Qn9BfOay"n5aIGnaInIGBnBFauBy’BngYnIGBnvg?Infy’aByIn0aYBQn
’gv9ayBun5aIGnIGBnBFauBy’BngYnfn0aYBn5GBOBaynfy’aByInfyunvguBOynvBBInaynGfOvgyUnfyunIOVIGQn
5GfInyBBun5BnvgOBqnUInvfUn9Bn?faunIgnV?Q“UYn5Bn9B0aBFBnygIn\GOa?IQnyBaIGBOn5a00n5Bn9B0aBFBnaYn
gyBnOg?BnYOgvnIGBnuBfuE”
UUEnUUEnUUEnUUEnY`tnU&n!`U&qnY`tnkUkn—fX—`—‘ne]X[&[[n!`[nUX|!UZ U!tn]enZU?UXZn
—Xtn—kkU!U]X—ZnUXe]X‘—!U]Xnf[t]XknY`—!nU&n—ZX[—ktnZ U?[XqnYGUQnaYn
IGBnfa90BnYfa0?Qn5a00nfn?.aOaInYOgvnIGBnuBfunYfa0nf0?gqn!GBnfy?5BOna?nIgn9BnYgVyunaynIGBnayIBy?aIUn
fyunuBB.cOggIBuyB??ngYnvfy’?n?B0Ya?GyB??En`BOBayna?nIGBn.Og90BvngYnvfy’?nOBiB’IagyngYnIGBn
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5f?n?B0Ya?GyB??nIGfInvfuBnfn5OB’SngYnkaFB?En`Bn0aFBunYgOnGav?B0YQnfyunaynIGfIn0aYBngFBO0ggSBun
IGBn’0fav?ngYnZgunfyunvfy[nGBn0aFBunYgO“IGBn"ggunIGay"?”gYnIGBn5gO0uQnfyun’0g?BungVInYOgvn
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UEnUEnUEnUEn!`[nkU?UX[n‘[&&—Z[n]en!`[nfUfZ[nU&n&|eeU\U[X!ne] XnU!&nn|Xn]&[E
1111...E !GBn.VO.g?BngYnOBFB0fIagyna?nvgOf0nfyunf’IaFBE
2222...E bB?V?n\GOa?In9B0aBFBunfyunIfV"GInIGBn?VYYa’aBy’UngYnOBFB0fIagynYgOnIGa?n.VO.g?BE
UUEnUUEnUUEnUUEnX]n&|n[XX—!|X—Zn‘—X?[ZnYUZZn—\\]‘nZU&`n!`U&nn|X n]&[n‘]X[n
EFFICIENTLY.
1111...E !GBn"OBfInuaYYa’V0IUnIgn9BngFBO’gvBna?nygInayIB00B’IVf0Qn9VInvgOf0E
2222...E !GBnf’IaFBnfyunvgOf0n.VO.g?BngYnOBFB0fIagyn’fyygIn9BnBYYB’IBun9UnfyUnBaIBOyf0n
?V.BOyfIVOf0nBFByIE
((((1111)))W kgnygIn.0f’Bn"OBfInOB0afy’BngOQnIGBnGgva0BIa’f0nBYYB’IngYn0VOaun.a’IVOB?ngYnGB00En
!GBUnvfUnuBfuByn’gy?’aBy’Bn5Ga0BnIGBUnOgV?BnYBfOEnkfyIBna?nygIn?VYYa’aByIn5aIGgVIn
‘g?B?nfyun\GOa?IE
((((2222)))W kgnygInBa.B’InIggnvV’GnYOgvnIGBn’VOfIaFBnBYYB’I?ngYnYVIVOBn.Vya?GvByIE
((((3333)))W kgnygInOB"OBInIGBn0g??ngYnvaOf’0B?En&.aOaIVf0a?vnGf?nygIn.OgFBunaI?B0YnIgn9Bnfn
"g?.B0ngYn?f0FfIagynYgOn’GfOf’IBOE
((((4444)))W Xgn0gy"BOn5a0YV00UnOBYV?BnIgng9BUnIGBnIOVIGQn5Ga’Gna?nf90BnIgnvfSBnV?n5a?BnVyIgn
228

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U?nIGBOBn0gFBnaynGB00qnkgnIGBn?.aOaI?ngYnIGBn0g?InOBvBv9BOn?Ia00nIGg?Bn5GgvnIGBUnGfFBn0BYIn
9BGayuqn—yun’fynIGBUnYBB0nayuBBunfynayIBOB?Inf9gVInIGBaOn?.aOaIVf0n5B0YfOBqn]OQnfOBnIGBUn
5gOu?n5Ga’GnugnygIn9BfOnV.gynIGBn"OBfIn.gayIngYnIGBn.fOf90BQnfyungYn5Ga’GQnIGBOBYgOBQn5BnfOBn
ygInIgn0ggSnYgOnfyUn.fOf00B0naynIGBnIGay"?ngYn0aYBqn]OQn5f?naInfnvBOBn?B0Ya?GyB??n?Ia00QnIGfInGBn
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Bafv.0BQnIGfInkaFB?n?fauQ“Un.OfUnIGBBnIGBOBYgOBQnYfIGBOQnIGfInIGgVn5gV0uB?In?ByunGavnIgnvUn
father’?nGgV?BMnYgOnUnGfFBnYaFBn9OBIGOByQnIGfInGBnvfUnIB?IaYUnVyIgnIGBvQn0B?InIGBUnf0?gn’gvBnayIgn
IGa?n.0f’BngYnIgOvByIE”Unay’0ayBnIgnIGaySnIGfInaYn5BnfOBnIgnf..0UnIGBn5gOu?nIgngVO?B0FB?nfInf00Qn
IGBUn’gyFBUnIgnV?nIGa?nYf’I—IGfInaynIGfIn5OBI’GBun5gO0uQnIGBOBnvfUn?.Oay"nV.nuB?aOB?Qn"ggun
uB?aOB?Qn9VInIGfInaIn5a00n9BnIggn0fIBEnegOnBFBOnfyunYgOnBFBOnIGg?BnuB?aOB?nvfUn0aFBQn9VInyBFBOnIgn
9Bn"OfIaYaBuEn—yun5Ggn?Gf00n?fUn5GfInfynfvgVyIngYnIgOvByInva"GIn0aBnaynfynBIBOyaIUngYn
av.gIByInfyunVy?fIa?YaBun0gy"ay"?qnUn’fyn’gy’BaFBngYnygIGay"nvgOBnGgOOa90BnIGfynIgnGfFBn
’gyIayVf00Unf?.aOfIagy?nfYIBOn?gvBIGay"n"gguQnUBInf00nIGBn5Ga0BnIGBn’gy?’agV?yB??nIGfInIGfIn
"gguQnfyunfYIBOn5Ga’Gn5Bnf?.aOBQna?nfnIGay"nVIIBO0UnfyunBIBOyf00Unav.g??a90BEnV
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NECESSARY.
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3333...E fB?auB?QnIGfInua?.g?aIagyngYnGBfOIQn5Ga’Gn.OBFByI?nUgVOnOB.ByIfy’BnVyuBOnIGBn
ua?’gFBOaB?nfyunIGBnvgIaFB?nfyunIGBnayY0VBy’B?ngYnOBFBf0BunIOVIGQn5gV0unOByuBOnUgVn
229

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BaIOfgOuayfOUnvBIGgu?nfyunf"By’aB?n5gV0un9BnaynUfvE
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IGfInaIna?nf?nVyOBf?gyf90BQnf?naIna?nav.agV?nfyunVy"OfIBYV0QnIgnuB?aOBnfyunIgn5a?GnYgOnvgOBE
3333...E !GaOu0UQnf?nBaIOfgOuayfOUnvB??By"BO?nfyunf"ByI?n5gV0un9BnV?B0B??QnUnayYBOnIGfIn5BnfOBn
ygInIgnBa.B’InIGBvE
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230

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ZgunSyg5BIGn9B?I[n5Bn5a00nygIn’gv.fOBngVOn?VOva?B?nIgnkaFayBnuB’a?agyEnUYnZgunuB’auBun
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2222...E fVInf"fayQnUnIGaySnaIn5a00n?IOaSBngVOnvayu?nfIngy’BQnIGfInaYnIGa?nFBOUnufUnfnvfyn?GgV0unOa?Bn
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231

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232

naturalnotionsofGod,andmostconducivetothehappinessandwellbeingofmen;and
thisisaproofwhichmightalonebesufficienttoconvinceawisemanthathisreligionwas
fromGod.
2222.... Besidestheintrinsicevidenceforthetruthofreligionfromtheexcellencyofthenature
ofthethingitself,itismoreoverprovedtobetaughtandconfirmedofGodbythemost
credibleandsatisfactorytestimonythatwasevergiventoanymatteroffactintheworld.
II.II.II.II.ThesecondgeneralpropositionIdesignedtospeaktoisthatsuchmenaswillnotbe
persuadedtobesincerelyreligiousbythatevidenceandthoseargumentswhichGodhas
affordedus,WOULDNOTBEPERSUADED
ftHXtRN`[S[?Uk[X\[RS?RNU?[ReS[ZUPURXY`U\`N HEIROWN
UNREASONABLEFANCYCOULDSUGGESTTOTHEMTODESIRE.
III.III.III.III.Inordertothemakingmentrulyreligious,itisnotnecessarythatGodshouldonHispart
workmoremiraclestogivethemgreaterconvictions,butonlyTHATTHEYONTHEIR
OWNPARTSHOULDBECOMEREASONABLEPERSONS,LAYASID ETHEIR
UNJUSTPREJUDICES,ANDFORSAKETHEIRUNREASONABLEL USTS,WHICH
HINDERTHEMFROMCONSIDERINGTHETRUEFORCEOFTHE ARGUMENTS
OFRELIGION.Theyhavenoconcernfortheinterestsoftruthandvirtue.Theloveofthis
presentworldhasblindedtheireyes,anditisforthatreasononlythattheyreceivenotthe
thingsoftheSpiritofGod,fortheyarefoolishnessuntothem(1Co_2:14).(S.Clarke,D.D.)
I.I.I.UAe2MO/4O=4LM3M42Y`[N`[SN`[[?Uk[X\EUPONWHICH
S[?[ZHNURXBNHXkBf[UXUNB[ZePS[HN[SRS?RS[\RX? INCINGTHAN
N`[[?Uk[X\[ReRX[\R?UXPeSR?N`[k[Hk\HXf[A
II.II.II.UUAN`HNN`[Rfb[\NURXBY`U\`|Xf[ZU[?[SB|SP[HPHU NSTTHE
H|N`RSUNtReS[?[ZHNURXYUZZZU[BNSRXP[SHPHUXBNN HE
AUTHORITYOFONECOMINGFROMTHEDEAD.For,first, astothenatureofthis
sortofevidence,ifitbeanyevidenceatall,itisarevelation,andtherefore,whateverhas
beensaidagainsttheauthorityofrevelation,willbeapplicabletothiskindofit.And,
consequently,thosewho,uponthefootofnaturalreligion,standoutagainstthedoctrineof
thegospel,wouldmuchmorestandoutagainsttheauthorityofonecomingfromthedead.
Andwhetheritwouldweighmorewiththeatheist,letanyoneconsider.Fornorevelation
canweighwithhim;fortheBeingofGod,whichhedisbelieves,issupportedwithgreater
argumentsandgreaterworksthananyrevelationcanbe.Andtherefore,standingoutagainst
233

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vfynYgOnf00nUgVnGBfOQnfyunGg5n5a00nUgVn.OgFBnIGfInfnuBfunvfyna?nay’f.f90BngYn.Of’Ia?ay"nfn
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1111...E !GfInvfyna?nf.InIgnayuByIn5aIGnZgunf9gVIn9B0aBFay"nfyunOB.ByIay"nV.gynIBOv?ngYnGa?n
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238

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239

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vfIBOaf0nfyunFa?a90Bn’gyuaIagy?n5Ga’Gnua?Iay"Va?GnGa?nf..BfOfy’Bnfvgy"nvByEnXg5QnaIna?nygIn
yB’B??fOUnYgOnfnvfynIgn"gngVIngYnIGBn5gO0unIgnOBf0apBnIGa?n’gyuaIagyEn!GBn5gO0una?nYV00ngYn?V’Gn
"Gg?I?En!GBUnfOBn’gvay"nYgOIGngVIngYnIGBnuB.IGngYnIGBaOnOVayQnIGBaOn5gBQnfyunIf0Say"nIgnV?EnfVIn
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IGBnByungYnBFBOUn?V’Gn’gVO?BEnYGgn0a?IBy?nIgnIGB?Bn"a99BOay"n"Gg?I?qnU?nIGBOBngyBnvfynaynfn
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240

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vfyGggunIgnvByQnyg5n9VInfnvf??ngYn.VIOaunOgIIByyB??En!GB?BnGauBgV?n"Gg?I?QnIggQnIB00n
IGBaOn5fOyay"naynFfaynaynIGBnBfOngYnvByEnUYngyBn5a00nygInGBfOnIGB?BQn5Ggn’gvBnYgOIGnYOgvn
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IB?IavgyUngYnIGBnuBfuE
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IGa?nSyg50Bu"BngYnGVvfynyfIVOBEnYGBynf?SBunYgOnfn?a"yQn?gvBIGay"ng’’V0IQn`BnOBYV?BuQn
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BFauBy’Bn5Ga’Gn5BnGfFBnIGfInIGBnfa90Bna?nZgu’?nYgOuQngOnIGfIn5Ga’Gn5Bn’gV0un9Bn?V..g?BunIgn
241

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a?n"aFBynvBnaOOBYOf"f90BnBFauBy’BngYn`a?nOBIVOyQn5GUn?GgV0unUn9BnBa.B’IBunIgn"aFBnGBBunIgn
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IGBn"OfFBqnXg…nyg…n—n9VOaBunSay?vfynva"GIn’gvBnfyun.OBf’GnIgnUgVQn9VInUgVn5gV0unygIn"aFBn
GBBuQnaYnUgVn’gV0un9BnuBfYnIgnIGBnFga’BngYn‘g?B?nfyunIGBn.Og.GBI?EntgVnGfFBnf?n"ggun"OgVyu?n
Ign9B0aBFBnvBQn5Ga0BnUnfvnyg5n?.BfSay"nIGBn5gOu?ngYn\GOa?IQnf?nUgVn5gV0unGfFBnaYnUnOBc
f..BfOBunfYIBOnuBfIGQnfyun’fvBQnaynvUn"OfFBc’0gIGB?QnIgnOBcg’’V.UnIGa?n.V0.aIEnZBInaIn9Bn?gEnZBIn
IGBOBn9BnOBcByf’IBunIGBn?’ByBnaynIGBn’fFBngYnIGBnYaI’GngYn[yugOM“\f00nvBnV.n&fvVB0Q”?faun
242

&fV0QnIgnIGa?n.ggOn5gvfyQnfyu“fyng0unvfyn’gvBIGnV.QnfyunGBna?n’gFBOBun5aIGnfnvfyIle—”
\f00nV.n5GgvnUgVn5a00[n0BInfyUnvaya?IBOn5GgvnUgVnGfFBn9BByn0gy"nf’’V?IgvBunIgnGBfOQnfyun
5Gg?BnFga’BnGf?n0gy"n9BByn?a0ByInaynuBfIGQn?VuuBy0UnOBcf..BfOQnfyunf??VvBQnYgOnfnvgvByIQnIGBn
gYYa’BngYnfnIBf’GBOQn5GfInfnYBfOYV0n?a0By’BQn5GfInfnIGOg99ay"ngYnIGBnGBfOIQn5GfInIBOOgOngYnIGBn
?.aOaI…n`Bn?.BfS?nayn5B00cSyg5ynf’’ByI?[nGBnvfSB?nUgVn?GVuuBOQnfyunUgVn’fyn?’fO’B0Un?gn
’gyIOg0nUgVOnf"aIfIagynf?nIgn0a?IBynIgnGa?n5gOu?EnfVIn5GfIn’gV0unGBn?fUn5Ga’GnUgVnGfunygIn
f0OBfuUnGBfOuqnYGfIn’gV0unGBnugnvgOBnIGfynvfSBnIGBnfIIBv.InIgnIB00nUgVn5GfIna?nuB0ayBfIBun
aynIGBnfa90BqntgVnOBvBv9BOnIGBnuB?’Oa.IagynaynIGBnfggSngYnbg9ngYnIGBnf..BfOfy’BngYnIGBn
spectre—fnuB?’Oa.IagyQn.OgygVy’Bun9UngyBngYnIGBn"OBfIB?In5OaIBO?nayngVOn0fy"Vf"BQ
“VyBhVf00BunaynYBfOYV0n?V90avaIaB?E”UIna?nIGa?M“!GBynfn?.aOaIn.f??Bun9BYgOBnvUnYf’B[nIGBnGfaOngYn
vUnY0B?Gn?IggunV.[naIn?Iggun?Ia00Qn9VInUn’gV0unygInua?’BOynIGBnYgOvnIGBOBgYMnfynavf"Bn5f?n9BYgOBn
vayBnBUB?[nIGBOBn5f?n?a0By’BQnfyunUnGBfOunfnFga’BQnsaying,”—YGfInuaunaIn?fUqnYaIGn5GfIn
vfOFB00gV?nfyunva"GIUnIauay"?nuaunIGa?n?.B’IOBn’gvBn’GfO"Buqn!Ga?na?nf00naIn?fauM“&Gf00nvgOIf0n
vfyn9BnvgOBniV?InIGfynZguqn&Gf00nfnvfyn9BnvgOBn.VOBnIGfynGa?n‘fSBOq”kgn5BnyBBunfn"Gg?In
IgnIB00nV?nIGfIqnugn5BnygInSyg5nIGfInf0OBfuUqn]G…nIGBn?.B’IOBnva"GIn’gvB[n9VInaIn’gV0unIB00nUgVn
ygIGay"nIgnvfSBnGBfFBynvgOBnfIIOf’IaFBQngOnGB00nvgOBnIBOOa90BQnIGfyna?nuB0ayBfIBunaynIGBn
Bible—ygIGay"nIgnvfSBnaInvgOBn’BOIfaynIGfynaInf0OBfuUna?QnIGfInVy0B??nUgVnOB.ByIQnUgVn?Gf00n
?VOB0Un.BOa?GEn]GQnyg[nIGBOBn’gV0un9BnygnvgOBn.g5BOYV0nIOVIGnVIIBOBu[nygnvgOBn’gyFay’ay"n
BFauBy’BnfYYgOuBunIGfynyg5nIGfInUgVnfOBn0a?IByay"nIgnvBQn5GgnGfFBnyBFBOnByIBOBunIGBnayFa?a90Bn
5gO0uEnUIn5gV0un"aFBnfn?g0BvyaIU—fynf5YV0nVyBfOIG0ayB??nIgnIGBnvaya?IOUnaYnaIn5BOBn’gyuV’IBun
9UnfnFa?aIfyInYOgvnIGBn?B.fOfIBn?IfIB[n9VInIGBn.0Bf?VOB?nfyunIGBn9V?ayB??ngYn0aYBn5gV0un.OguV’Bn
"OfuVf00UnIGBn?fvBnBYYB’Inf?nyg5Qng90aIBOfIay"nIGBnav.OB??agy?nvfuBn9UnIGBn?g0Bvynua?’gVO?BEn
(
`En‘B0Fa00QnfEnkE)
—n’gvvgynuB0V?agynBa.g?Bu—n’gvvgynuB0V?agynBa.g?Bu—n’gvvgynuB0V?agynBa.g?Bu—n’gvvgynuB0V?agynBa.g?Bu
UIna?nygInyB’B??fOUnIGfInIGB?BnvByn?GgV0unBa.B’In?gvBngyBnIgnOa?BnYOgvnIGBnuBfunayngOuBOnIgn9Bn
0aSBnkaFB?En!GfIna?ngy0Unfynf’’auByIngYnIGBn.fOf90BEn!GBnIOVBn0aSByB??n0aB?nGBOB—aynIGaySay"n
IGfInZgun5a00nuBf0n5aIGnV?nayn?gvBnyB5n5fU[naynfnvfn’?nIGaySay"nIGfInGBnvfUnyB"0B’InGa?n
.OB?ByInvBfy?ngYn?BOFay"nZguQnfyungYn"Og5ay"nIgn0gFBn`avQnfyunUBInIGfInayn?gvBn5fUngOngIGBOQn
gFBOnfyunf9gFBnIGB?BngOuayfOUnvBfy?QnGBn?Gf00n9BnayIBOYBOBunYgOQnfyunIGfIn5gOSnugyBnaynGavn
5Ga’Gna?nygInIgn9BnugyBnf?nIGay"?nyg5nfOBEn]yBngYnIGBnvg?In’gvvgynYgOv?ngYnIGa?nuB0V?agyQn
5Ga’Gn0aB?n0VOSay"naynIGBnGBfOIngYnvfyUnfnvfyQna?nIgnBa.B’InIGfInuBfIGn5a00nugnaIEnnBOGf.?nIGBn
vfynGf?n?BBynuBfIGc9Bu?[nfyunGBnSyg5?nFBOUn5B00nIGfInV.gynfnuBfIGc9Bunfnvfyn5a00n9B"aynIgn
’OUngVIQnfyunIGfInIGBOBn5a00n9Bnfn?gOIngYn?Gg5ngYn’Gfy"Bn?gvBIavB?n’gvay"nYOgvnIGBnvfy’?n
243

Ba’aIBunYBB0ay"?nfIn?V’GnfnIavBQn5Ga’Gna?nFBOUngYIBynygIGay"nvgOBnIGfynGa?nIOUay"nIgnuB’BaFBn
Gav?B0Yn9Un.VIIay"ngynfynf..BfOfy’BngYnOB0a"agyn5GBynGBn’fynGfFBnygnvgOBngYnIGa?n5gO0uEnegOn
IGBnBa.BOaBy’BngYnvfyUnuBfIGc9Bu?nGf?n’gyFay’BunvBQnf?nUn9B0aBFBnaInGf?n’gyFay’BunvfyUn
gIGBO?n5GgnfIIByunIGBvQnIGfIQn?gnYfOnYOgvnIGBnuBfIGc9Bun9Bay"nIGBn.0f’Bn5GBOBnUgVn5a00n?BBIGBn
"OBfIB?In?ay’BOaIUQnIGBOBnfOBnFBOUnYB5n.0f’B?n5GBOBnUgVngYIByBOn?BBnvBynGU.g’OaIB?QnFBOUnYB5n
IavB?nfyunFBOUnYB5n.0f’B?Qn5GBOBnvBynfOBnvgOBnuB?.BOfIB0Un?IOaFay"nIgnuB’BaFBnIGBv?B0FB?Qn
9B’fV?BnIGBUnYBB0nIGfInyg5naIna?nf0vg?InGg.B0B??nIgnIVOyEn—yun?gnIGBnIBv.IBOn’gvB?nIgnIGBvn
5aIGnIGa?nuB’BaIEn!GBUnufOBnygIn0ggSnIGBn5Gg0BnvfIIBOnaynIGBnYf’B[nIGBUnufOBnygIn?BBnIGfInaIna?n
BFBOUIGay"n5Ga’GnyBBu?nIgn9Bn’Gfy"Bun5aIGaynIGBv[nfyun?gnIGBUn"gngynaynfnFfayn?Gg5n
uB’BaFay"nIGBv?B0FB?nBFBynIgnIGBnByuEn—yunUBInUn9B0aBFBnIGfInIGa?na?n0VOSay"naynIGBnGBfOIngYnFBOUn
vfyUngYnV?nfInIGa?nvgvByI—“Un’fyygIQn?gn0gy"nf?n’gvvgyn0aYBnfyunaI?nIBv.IfIagy?nfOBnOgVyun
f9gVInvBQnUn’fyygIn?GfSBngYYnIGa?n5gO0u0ayB??[n9VInaIn5a00n9Bnf0Ig"BIGBOnfnuaYYBOByInIGay"n5GBynUn
’gvBnIgnIGBn"OBfInOBf0aIUngYnfnuBfIGc9BuE”—ygIGBOnFBOUn’gvvgynYgOvna?QnIGfInvByn9B0aBFBn
IGfIng0unf"Bn5a00nugnaInYgOnIGBvEn!GBUn?fUQ“‘Un.f??agy?nfOBn?gn?IOgy"nyg5nIGfInUnfvnUgVy"[n9VIn
5GBynUnfvng0uBOQn5GBynUnGfFBn.f??BunIGOgV"Gnf00nIGa?n9VOyay"nGBfIngYn0aYBQnfyun5GBynUn"BInIgn
IGfInIavBn5GBynBFBOUIGay"nYfuB?nV.gynIGBn?By?B?QnUn?Gf00nYayunaIn’gv.fOfIaFB0UnBf?UnIgnIVOyn
IGByQnfyunIGBynUn5a00nIVOyE”—yungIGBO?n9B0aBFBnIGfIn?gvBn?VuuByn?a’SyB??n5a00nugnaIQngOnIGfIn
?gvBn?VuuByn?V..0UngYn?BOagV?nIGgV"GI?n5a00nugnaIQngOnIGfIn?gvBngVI5fOunIGay"ngOngIGBOn5a00n
’gyFBOInIGBvQnIVOynIGBvnIgnZguQnfyunvfSBnaInBf?UnYgOnIGBvnIgn9B"aynIgn0aFBnGBfOIa0Unfn
OB0a"agV?n0aYBEn]G…nUnf?SnUgVnf?nOBf?gyf90BnvByQnugnygInIGB?BnuB’BaI?nf9gVyunfvgy"?InV?n`fFBn
5BnygIn.Bg.0Bn5GgnIGaySQnfyun5GgnugnygInvayun?fUay"nIgnIGBv?B0FB?QnIGfInaIna?nIGBaOn’Ga0uOByQn
gOnIGBaOn5gOSQngOnIGBaOn.fOIa’V0fOnIBv.BOQngOnIGBn.Bg.0BnOgVyunf9gVInIGBvQngOnIGBnyB’B??aIUngYn
’gyYgOvay"nIgnIGa?ngOnIGfInBFa0n’V?Igv—IGfInaIna?n?gvBIGay"nf’’auByIf0n5Ga’GnvfSB?nIGBvn?ayQn
fyunIGfIn5GBynIGa?nf’’auByIna?nOBvgFBuQnIGBynIGBUn?Gf00n9B"aynIgn?BOFBnZgunaynIOVIGnfyun
FBOaIUqn—yungG…nGfFBn5BnygIngynBFBOUn?auBngYnV?nuB0fUBO?ngYnOB.ByIfy’BQnfyunuB0fUBO?nayn
OB’BaFay"nIGBn’gvvVyagyQnfyunuB0fUBO?nayn0Bfuay"nfn0aYBngYnuBFgIagy—f00nGg.ay"n?Ia00nIgn9Bn
9BIIBOQnf00nIGaySay"nIGfIn?gvBnIavBngOngIGBOnIGBOBn5a00n9Bn?gvBnf0IBOfIagynaynIGBaOn0aFB?n5Ga’Gn
5a00nvfSBnaInBf?UnYgOnIGBvnIgnOB.ByIQnfyunIGfInIGBynIGBUnIggn?Gf00n9B’gvBn?fayI?nfyun9Bn?fFBuqn
—yuQnBFByQngy’BnvgOBQnaynIGg?Bn5GgnaynIGBnvfaynfOBn0Bfuay"nfn0aYBnf0Ig"BIGBOngYnfnuaYYBOByIn
’GfOf’IBOnYOgvnIGa?QnaynIGg?Bn5GgnfOBn?IOaFay"nIgn?BOFBnZguQnUBInfOBnygInIGBUnIggn"OBfI0Un
GayuBOBun9UnIGa?n?B0Yc?fvBnIBv.IfIagyqnUnf?SnUgVQnGfFBnUgVnygInIggngYIByn?B’OBI0Un"aFByn5fUnIgn
IGBnuaYYa’V0IaB?n5Ga’Gn.OBFByInUgVnYOgvnYgOvay"nGf9aI?ngYnBfOyB?In.OfUBOQn5Ga’Gn.OBFByInUgVn
YOgvn0Bfuay"nfn0aYBngYn"OBfIBOnuBFgIBuyB??nfyunpBf0QngYn"OBfIBOn?B0YcuByaf0nfyunBfOyB?IyB??qn
—OBnUgVnygIn.BOYB’I0Un5B00nf5fOBnIGfInUgVnGfFBngYIByn"aFByn?B’OBI0Un5fUnIgnIGBn’gyIayVfy’Bnayn
UgVngYn?gvBnIBv.IfIagyQn5Ga’GnUgVnSyg5nIgn9Bn’gyIOfOUnIgnZgu’?n5a00Qnfyun5Ga’GnUgVnfOBnaynfn
vBf?VOBn?IOaFay"nf"fay?IQn5Ga’GnUgVnugnygInf0Ig"BIGBOnOV0BngFBOQn5Ga’GnUgVnGfFBnygInUBIn’f?In
244

gVIQngOn?gvBnBFa0nGf9aIQngOn?gvBn5gO0u0UnuB?aOBngOn"OfIaYa’fIagyqn—yunUBIQnGg5nBaf’I0UnugB?ngVOn
Lord’?nOB.OggYnf..0UnIgnBFBOUngyBngYnIGB?Bn’f?B?…n!GfInOB.OggYna?Qnf?nUnGfFBn?Gg5ynUgVQnIGfIn
IGBUnGfFBn.OggYnBygV"G[nIGfInIGBUnGfFBnIGBnvBfy?QnIGBnvBfy?n5Ga’GnIGBn5a?ugvngYnZgun?BB?n
Ign9BnYaIIB?IQnfyunuBBv?nIgn9Bn?VYYa’aByI[nIGfIn5GfInIGBUn5fyIna?nygInvgOBnGB0.nYOgvnZguQn9VIn
IGBnV?ay"nIGBnGB0.nIGBUnGfFBn"gI[nIGfInaYnIGBUnGfunvgOBnGB0.nYOgvnZguQnaIn5gV0ungy0UnBa.g?Bn
IGBvnIgnfn"OBfIBOn’gyuBvyfIagyQnYgOnIGfInIGg?Bn5GgnugnygInUaB0unIgnIGfInGB0.n5Ga’Gna?n
?VYYa’aByIQn5gV0unygInUaB0unIgnfyUnvBf?VOBngYnGB0.Qnfyun?gnIGfInIGBngy0UnOB?V0IngYnIGBaOnGfFay"n
vgOBnGB0.n5gV0un9BnIGfInIGBUn5gV0unay’VOn"OBfIBOn’gyuBvyfIagyn9Un?ayyay"nf"fay?In"OBfIBOn
0a"GIQnfyun9Bay"n0g?Inayn?.aIBngYn"OBfIBOnf??a?Ify’BEnV
fa?Gg.n&EnYa09BOYgO’BE).
'_n'_n'_n'_n—InGa?n"fIBn5f?n0faunfn9B""fOnyfvBunZfpfOV?Qn—InGa?n"fIBn5f?n0faunfn9B""fOnyfvBunZfpfOV?Qn—InGa?n"fIBn5f?n0faunfn9B""fOnyfvBunZfpfOV?Qn—InGa?n"fIBn5f?n0faunfn9B""fOnyfvBunZfpfOV?Qn
’gFBOBun5aIGn?gOB?’gFBOBun5aIGn?gOB?’gFBOBun5aIGn?gOB?’gFBOBun5aIGn?gOB?
BARNES, "Beggar -Poor man. The original word does not mean “beggar,” but
simply that he was “poor.” It should have been so translated to keep up the contrast
with the “rich man.”
Named Lazarus -The word Lazarus is Hebrew, and means a man destitute of
help, a needy, poor man. It is a name given, therefore, to denote his needy condition.
Laid at his gate -At the door of the rich man, in order that he might obtain aid.
Full of sores -Covered with ulcers; afflicted not only with poverty, but with
loathsome and offensive ulcers, such as often are the accompaniments of poverty and
want. These circumstances are designed to show how different was his condition
from that of the rich man. “He” was clothed in purple; the poor man was covered
with sores; “he” fared sumptuously; the poor man was dependent even for the
crumbs that fell from the rich man’s table.
The dogs came -Such was his miserable condition that even the dogs, as if
moved by pity, came and licked his sores in kindness to him. These circumstances of
his misery are very touching, and his condition, contrasted with that of the rich man,
is very striking. It is not affirmed that the rich man was unkind to him, or drove him
away, or refused to aid him. The narrative is designed simply to show that the
possession of wealth, and all the blessings of this life, could not exempt from death
and misery, and that the lowest condition among mortals may be connected with life
and happiness beyond the grave. There was no provision made for the helpless poor
in those days, and consequently they were often laid at the gates of the rich, and in
places of public resort, for charity. See
Act_3:2. The gospel has been the means of all
the public charity now made for the needy, as it has of providing hospitals for those
who are sick and afflicted. No pagan nation ever had a hospital or an almshouse for
the needy, the aged, the blind, the insane. Many heathen nations, as the Hindoos and
the Sandwich Islanders, destroyed their aged people; and “all” left their poor to the
245

miseries of public begging, and their sick to the care of their friends or to private
charity.
CLARKE, "There was a certain beggar named Lazarus -His name is
mentioned, because his character was good, and his end glorious; and because it is
the purpose of God that the righteous shall be had in everlasting remembrance.
Lazarus,
רזעלis a contraction of the word רזעלא Eliezar, which signifies the help or
assistance of God - a name properly given to a man who was both poor and afflicted,
and had no help but that which came from heaven.
GILL, "And there was a certain beggar named Lazarus,.... By whom is
designed, not any particular beggar in the times of Christ, that went by this name;
though there were such persons in Israel, and in the times of our Lord; as blind
Bartimaeus, and others: nor David, in the times of Saul, who was poor and needy;
and who sometimes wanted bread, and at a certain time went to Abimelech for some:
nor the godly poor in common, though the heirs of the heavenly kingdom are,
generally speaking, the poor of this world; these receive Christ and his Gospel, and
have their evil things here, and their good things hereafter; they are now slighted and
neglected by men, but shall hereafter have a place in Abraham's bosom, and be for
ever with the Lord: nor are the Gentiles intended; though they may be said to be poor
and helpless, as they were without Christ, aliens from the commonwealth of Israel,
and strangers to the covenants of promise, and without hope and God in the world;
and were despised and rejected by the Jews, and not suffered to come into their
temple, and were called and treated as dogs; though, as the Syrophenician woman
pleaded, the dogs might eat of the crumbs which fall from their master's table; and
who, upon the breaking down of the middle wall of partition, were called by grace,
and drawn to Christ, and were blessed with faithful Abraham, and made to sit down
with him in the kingdom of heaven: but our Lord Jesus Christ himself is here meant;
as appears from the cause and occasion of this parable, which was the derision of
Christ by the covetous Pharisees, who, though high in the esteem of men, were an
abomination to God; and from the scope and design of it, which is to represent the
mean and despicable condition of Christ in this world, whilst the Pharisees, his
enemies, lived in great pomp and splendour; and the exaltation of Christ hereafter,
when they would be in the utmost distress; and also the infidelity of that people, who
continued in their unbelief, notwithstanding the resurrection of Christ from the
dead: the name Lazarus well agrees with him. The Syriac version calls him "Loozar",
as if it signified one that was helpless, that had no help, but wanted it, and so a fit
name for a beggar; and well suits with Christ, who looked, and there was none to
help,
Isa_63:5nor did he receive any help from men; though rather, the word is the
contraction of Eleazar, and so the Ethiopic version reads it here; and it is easy to
observe, that he who is called R. Eleazar in the Babylonian Talmud, is in the
Jerusalem called, times without number, A?mLn1A, R. Lazar (h); and R. Liezer, is put
for R. Eliezer: it is a rule given by one of the Jewish writers (i), that
"in the Jerusalem Talmud, wherever R. Eleazar is written without an "aleph", R.
Lazar ben Azariah is intended.''
And Christ may very well be called by this name; since this was the name of one of his
types, Eleazer the son of Aaron, and one of his ancestors, who is mentioned in his
246

genealogy, Mat_1:15and especially as the name signifies, that the Lord was his
helper: see Exo_18:4. Help was promised him by God, and he expected it, and firmly
believed he should have it, and accordingly he had it: God did help him in a day of
salvation: and which was no indication of weakness in him, who is the mighty God,
and mighty to save; but of the Father's regard to him as man, and mediator; and of
the concern that each of the divine persons had for, and in man's salvation: and on
account of his circumstances of life, he might be called πτωχος, a "poor man", as he is
in 2Co_8:9and frequently in prophecy; see Psa_34:6 Zec_9:9and though by
assuming human nature, he did not cease to be God, or to lose the riches of his divine
nature and perfections, yet his divine perfections, and the glory of them, were much
hid and covered in his state of humiliation; and he was much the reverse of many of
them in his human nature; in which he was exposed to much outward poverty and
meanness: he was born of poor parents; had no liberal education; was brought up to
a trade: had not a foot of ground to call his own, nor where to lay his head: and lived
upon the ministrations of others to him; and when he died, had nothing to bequeath
his mother, but left her to the care of a disciple: and he is further described, by his
posture and situation,
which was laid at his gate; that is, at the "rich man's", as is expressed in the
Syriac, Persic, and Ethiopic versions: this was the place where beggars stood, or were
laid, and asked alms; hence is that rule with the Jews (k), and in many other places
the following phrase;
"if a man dies and leaves sons and daughters---if he leaves but a small substance, the
daughters shall be taken care of, and the sons, w”qc,xnLmnsLH_”, "shall beg at the
gates."''
This denotes the rejection of Christ by the Jews; he came to them, and they received
him not; he had no entrance into their hearts, and was admitted but into few of their
houses; they put those that confessed him out of their synagogues; and caused him
himself to depart out of some of their cities; they delivered him up unto the Gentiles
that were without; and at last led him without the gate of Jerusalem, where he
suffered:
full of sores; so Nahum Gamzu (l)is said to have his whole body, t”q_nHLb, "full of
ulcers": sometimes the Jewish phrase, which answers to the word here used, is nxWsb
ןיחש, "one plagued with ulcers" (m); and this by the commentators (n), is explained of
a "leprous" person; so one of the names of the Messiah is with the Jews (o), ארוויח,
which signifies "leprous", in proof of which, they produce Isa_53:4. "Surely he hath
borne our griefs", &c. By these "sores" may be meant, sins; see Psa_38:5. Christ was
holy and righteous in himself, in his nature, life, and conversation; he was without
both original, and actual sins, yet he was in the likeness of sinful flesh, and was
reproached and calumniated by men as a sinner; and had really and actually all the
sins of his people on him, by imputation; and was made even sin itself, for them; so
that in this sense he might be said to be full of them, though in himself he was free
from them: they may also intend the temptations of Satan, those fiery darts which
were flung at him, and by which he suffered; as also the reproaches and persecutions
of men, which attended him more or less, from the cradle to the cross; together with
all his other sorrows and sufferings, being scourged, buffeted, and beaten, and
wounded for our sins, and bruised for our transgressions; of which wounds and
247

bruises he might be said to be full.
HENRY, "2. Here is a godly man, and one that will be for ever happy, in the depth
of adversity and distress (Luk_16:20): There was a certain beggar,named Lazarus.
A beggar of that name, eminently devout, and in great distress, was probably well
known among good people at that time: a beggar, suppose such a one as Eleazar, or
Lazarus. Some think Eleazar a proper name for any poor man, for it signifies the help
of God,which they must fly to that are destitute of other helps.This poor man was
reduced to the last extremity, as miserable, as to outward things, as you can lightly
suppose a man to be in this world.
(1.) His body was full of sores,like Job. To be sick and weak in body is a great
affliction; but sores are more painfulto the patient, and more loathsometo those
about him.
(2.) He was forced to beg his bread, and to take up with such scraps as he could get
at rich people's doors. He was so sore and lame that he could not go himself, but was
carried by some compassionate hand or other, and laid at the rich man's gate.Note,
Those that are not able to help the poor with their pursesshould help them with their
pains;those that cannot lend them a pennyshould lend them a hand;those that
have not themselves wherewithal to give to them should either bring them, or go for
them, to those that have. Lazarus, in his distress, had nothing of his own to subsist
on, no relation to go to, nor did the parish take care of him. It is an instance of the
degeneracy of the Jewish church at this time that such a godly man as Lazarus was
should be suffered to perish for want of necessary food. Now observe,
JAMISON, "laid— having to be carried and put down.
full of sores— open, running, “not closed, nor bound up, nor mollified with
ointment” (
Isa_1:6).
CALVIN, "21.And even the dogs came. It was quite enough to prove the
hardened cruelty of the rich man, that the sight of wretchedness like this did not
move him to compassion. Had there been a drop of humanity in him, he ought at
least to have ordered a supply from his kitchen for the unhappy man. But the
crowning exhibition of his wicked, and savage, and worse than brutal disposition
was, that he did not learn pity even from the dogs There can be no doubt that
those dogs were guided by the secret purpose of God, to condemn that man by
their example. Christ certainly produces them here as witnesses to convict him of
unfeeling and detestable cruelty. What could be more monstrous than to see the
dogs taking charge of a man, to whom his neighbor is paying no attention; and,
what is more, to see the very crumbs of bread refused to a man perishing of
hunger, while the dogs are giving him the service of their tongues for the purpose
of healing his sores? When strangers, or even brute animals, supply our place, by
performing an office which ought rather to have been discharged by ourselves,
let us conclude that they are so many witnesses and judges appointed by God, to
make our criminality the more manifest.
PETT, "There was also a beggar. He was probably a semi-invalid for he was
‘laidlaidlaidlaid’VIGBnOggIngYnIGBnFBO9nvBfy?VIGBnOggIngYnIGBnFBO9nvBfy?VIGBnOggIngYnIGBnFBO9nvBfy?VIGBnOggIngYnIGBnFBO9nvBfy?‘thrownthrownthrownthrown’WnfInIGBn"fIBngYnIGBnOa’GnvfyQn5aIGnIGBnWnfInIGBn"fIBngYnIGBnOa’GnvfyQn5aIGnIGBnWnfInIGBn"fIBngYnIGBnOa’GnvfyQn5aIGnIGBnWnfInIGBn"fIBngYnIGBnOa’GnvfyQn5aIGnIGBn
Gg.BnIGfIn?gvBn.aIUnva"GIn9Bn?Gg5ynIgnGavEn`Bn5f?nYV00ngYn?gOB?nVfyunIGBOBYgOBnGg.BnIGfIn?gvBn.aIUnva"GIn9Bn?Gg5ynIgnGavEn`Bn5f?nYV00ngYn?gOB?nVfyunIGBOBYgOBnGg.BnIGfIn?gvBn.aIUnva"GIn9Bn?Gg5ynIgnGavEn`Bn5f?nYV00ngYn?gOB?nVfyunIGBOBYgOBnGg.BnIGfIn?gvBn.aIUnva"GIn9Bn?Gg5ynIgnGavEn`Bn5f?nYV00ngYn?gOB?nVfyunIGBOBYgOBn
248

rituallyrituallyrituallyritually‘uncleanuncleanuncleanunclean’υ!I"'lIlH;Ioh7&Ioh;XI3HoIHabIah&IaXXoySalSohI3SlHIHSPI3;k;IlH;Iυ!I"'lIlH;Ioh7&Ioh;XI3HoIHabIah&IaXXoySalSohI3SlHIHSPI3;k;IlH;Iυ!I"'lIlH;Ioh7&Ioh;XI3HoIHabIah&IaXXoySalSohI3SlHIHSPI3;k;IlH;Iυ!I"'lIlH;Ioh7&Ioh;XI3HoIHabIah&IaXXoySalSohI3SlHIHSPI3;k;IlH;I
bo‘XI3HoI7Syr;bIHSXIXok;X!IahbIlHSXIoh7&Ia‘‘ka—al;bIHSXIXok;X”IןSXIPSX;k&I3aXIlH'XIbo‘XI3HoI7Syr;bIHSXIXok;X!IahbIlHSXIoh7&Ia‘‘ka—al;bIHSXIXok;X”IןSXIPSX;k&I3aXIlH'XIbo‘XI3HoI7Syr;bIHSXIXok;X!IahbIlHSXIoh7&Ia‘‘ka—al;bIHSXIXok;X”IןSXIPSX;k&I3aXIlH'XIbo‘XI3HoI7Syr;bIHSXIXok;X!IahbIlHSXIoh7&Ia‘‘ka—al;bIHSXIXok;X”IןSXIPSX;k&I3aXIlH'XI
abb;bIloI"&IlH;I/aylIlHalIXya—;h‘Sh‘Ibo‘XIXh'//7;bIako'hbIHSP!IahbIH;Iyo'7bIboIabb;bIloI"&IlH;I/aylIlHalIXya—;h‘Sh‘Ibo‘XIXh'//7;bIako'hbIHSP!IahbIH;Iyo'7bIboIabb;bIloI"&IlH;I/aylIlHalIXya—;h‘Sh‘Ibo‘XIXh'//7;bIako'hbIHSP!IahbIH;Iyo'7bIboIabb;bIloI"&IlH;I/aylIlHalIXya—;h‘Sh‘Ibo‘XIXh'//7;bIako'hbIHSP!IahbIH;Iyo'7bIboI
holHSh‘Ia"o'lISl”IςoIoh;I;7X;I3ahl;bI;—;hIloIlo'yHIHSP”Iר'lIlH;k;ISXIoh;IolH;kIholHSh‘Ia"o'lISl”IςoIoh;I;7X;I3ahl;bI;—;hIloIlo'yHIHSP”Iר'lIlH;k;ISXIoh;IolH;kIholHSh‘Ia"o'lISl”IςoIoh;I;7X;I3ahl;bI;—;hIloIlo'yHIHSP”Iר'lIlH;k;ISXIoh;IolH;kIholHSh‘Ia"o'lISl”IςoIoh;I;7X;I3ahl;bI;—;hIloIlo'yHIHSP”Iר'lIlH;k;ISXIoh;IolH;kI
bS//;k;hy;”Iן;IHaXIaIhaP;!IShIן;"k;3bS//;k;hy;”Iן;IHaXIaIhaP;!IShIן;"k;3bS//;k;hy;”Iן;IHaXIaIhaP;!IShIן;"k;3bS//;k;hy;”Iן;IHaXIaIhaP;!IShIן;"k;3‘EleazarEleazarEleazarEleazar’(Eliezer),(Eliezer),(Eliezer),(Eliezer),‘H;I3HoPI…obIHabIH;I3HoPI…obIHabIH;I3HoPI…obIHabIH;I3HoPI…obIHabI
helpedhelpedhelpedhelped’”IτlIl;77XI'XIlHalIa7lHo'‘HIhoIoh;I;7X;I3aXI3S77Sh‘IloIlo'yHIHSP!I…obI3aXI”IτlIl;77XI'XIlHalIa7lHo'‘HIhoIoh;I;7X;I3aXI3S77Sh‘IloIlo'yHIHSP!I…obI3aXI”IτlIl;77XI'XIlHalIa7lHo'‘HIhoIoh;I;7X;I3aXI3S77Sh‘IloIlo'yHIHSP!I…obI3aXI”IτlIl;77XI'XIlHalIa7lHo'‘HIhoIoh;I;7X;I3aXI3S77Sh‘IloIlo'yHIHSP!I…obI3aXI
3S77Sh‘IloIboIXo”IFH;I3ok7bIXa3IaIPahIloI";IeSlS;b!IaIPahI3HoIHabIholHSh‘”Iר'lIH;I3S77Sh‘IloIboIXo”IFH;I3ok7bIXa3IaIPahIloI";IeSlS;b!IaIPahI3HoIHabIholHSh‘”Iר'lIH;I3S77Sh‘IloIboIXo”IFH;I3ok7bIXa3IaIPahIloI";IeSlS;b!IaIPahI3HoIHabIholHSh‘”Iר'lIH;I3S77Sh‘IloIboIXo”IFH;I3ok7bIXa3IaIPahIloI";IeSlS;b!IaIPahI3HoIHabIholHSh‘”Iר'lIH;I
HabIa77IlH;IkSyH;XIShIlH;I3ok7b!I";ya'X;IH;IHabI…ob”I0hbIHSXIhaP;ISXIP;hlSoh;bIHabIa77IlH;IkSyH;XIShIlH;I3ok7b!I";ya'X;IH;IHabI…ob”I0hbIHSXIhaP;ISXIP;hlSoh;bIHabIa77IlH;IkSyH;XIShIlH;I3ok7b!I";ya'X;IH;IHabI…ob”I0hbIHSXIhaP;ISXIP;hlSoh;bIHabIa77IlH;IkSyH;XIShIlH;I3ok7b!I";ya'X;IH;IHabI…ob”I0hbIHSXIhaP;ISXIP;hlSoh;bI
";ya'X;ISlI3aXI3kSll;hIShIן;a—;hIοי'r;I";ya'X;ISlI3aXI3kSll;hIShIן;a—;hIοי'r;I";ya'X;ISlI3aXI3kSll;hIShIן;a—;hIοי'r;I";ya'X;ISlI3aXI3kSll;hIShIן;a—;hIοי'r;Iסד45ד10:2010:20סד45דυ!IahbI3o'7bI";I'X;bI3H;hIH;I3;hlIυ!IahbI3o'7bI";I'X;bI3H;hIH;I3;hlIυ!IahbI3o'7bI";I'X;bI3H;hIH;I3;hlIυ!IahbI3o'7bI";I'X;bI3H;hIH;I3;hlI
lH;k;”IτlIPa&I3;77I";IlHalIShIyHooXSh‘IlH;IhaP;Iץ;X'XIk;P;P";k;bI0"kaHaPlH;k;”IτlIPa&I3;77I";IlHalIShIyHooXSh‘IlH;IhaP;Iץ;X'XIk;P;P";k;bI0"kaHaPlH;k;”IτlIPa&I3;77I";IlHalIShIyHooXSh‘IlH;IhaP;Iץ;X'XIk;P;P";k;bI0"kaHaPlH;k;”IτlIPa&I3;77I";IlHalIShIyHooXSh‘IlH;IhaP;Iץ;X'XIk;P;P";k;bI0"kaHaP’XIXIXIXI
/aSlH/'7IX;k—ahlIο…;h;XSXI/aSlH/'7IX;k—ahlIο…;h;XSXI/aSlH/'7IX;k—ahlIο…;h;XSXI/aSlH/'7IX;k—ahlIο…;h;XSXIסנ4515:215:2סנ45υ”Iן;k;I3aXIoh;I3HoI3aXI/aSlH/'7IloI0"kaHaPυ”Iן;k;I3aXIoh;I3HoI3aXI/aSlH/'7IloI0"kaHaPυ”Iן;k;I3aXIoh;I3HoI3aXI/aSlH/'7IloI0"kaHaPυ”Iן;k;I3aXIoh;I3HoI3aXI/aSlH/'7IloI0"kaHaP’XIXIXIXI
memory.memory.memory.memory.
The story has in mind that in general it is the ‘poorpoorpoorpoor’3HoIl;hbIloIX;;rI…ob!IahbI3HoIl;hbIloIX;;rI…ob!IahbI3HoIl;hbIloIX;;rI…ob!IahbI3HoIl;hbIloIX;;rI…ob!IahbI
lH;IkSyHI3HoIr;;eIןSPIalIaIbSXlahy;IοX;;Iי'r;IlH;IkSyHI3HoIr;;eIןSPIalIaIbSXlahy;IοX;;Iי'r;IlH;IkSyHI3HoIr;;eIןSPIalIaIbSXlahy;IοX;;Iי'r;IlH;IkSyHI3HoIr;;eIןSPIalIaIbSXlahy;IοX;;Iי'r;I?45ד6:206:206:20cccc2626265?!IahbIyoPeak;IlH;I'X;Io/!IahbIyoPeak;IlH;I'X;Io/!IahbIyoPeak;IlH;I'X;Io/!IahbIyoPeak;IlH;I'X;Io/
‘poorpoorpoorpoor’ShIlH;IZXa7PXI;”‘”IZXa7PIShIlH;IZXa7PXI;”‘”IZXa7PIShIlH;IZXa7PXI;”‘”IZXa7PIShIlH;IZXa7PXI;”‘”IZXa7PI8ד4סט40:1840:188ד4סט[IZXa7PXI[IZXa7PXI[IZXa7PXI[IZXa7PXIz54572:272:272:2cccc4444).).).).
‘Gate.’0I7ak‘;IokS;hla7I‘al;I7;abSh‘IShloIaIySl&IokIaIPahXSohIοWallH;3I0I7ak‘;IokS;hla7I‘al;I7;abSh‘IShloIaIySl&IokIaIPahXSohIοWallH;3I0I7ak‘;IokS;hla7I‘al;I7;abSh‘IShloIaIySl&IokIaIPahXSohIοWallH;3I0I7ak‘;IokS;hla7I‘al;I7;abSh‘IShloIaIySl&IokIaIPahXSohIοWallH;3I5?4zס26:7126:715?4zס[I0ylXI[I0ylXI[I0ylXI[I0ylXI
10:1710:1710:17סד4סz[I0ylXI[I0ylXI[I0ylXI[I0ylXIס54ס=12:1312:13ס54ס=[I0ylXI[I0ylXI[I0ylXI[I0ylXIס84ס=14:1314:1314:13).).).).
‘Desiring to be fed.’077IH;I3ahl;bI3aXIaI/;3Iyk'P"X!IahbIH;IbSbIholI;—;hI‘;lIlHal”I077IH;I3ahl;bI3aXIaI/;3Iyk'P"X!IahbIH;IbSbIholI;—;hI‘;lIlHal”I077IH;I3ahl;bI3aXIaI/;3Iyk'P"X!IahbIH;IbSbIholI;—;hI‘;lIlHal”I077IH;I3ahl;bI3aXIaI/;3Iyk'P"X!IahbIH;IbSbIholI;—;hI‘;lIlHal”I
τlISXIaIeSyl'k;Io/Ilola7I7ayrIo/Iyohy;khIahbI'll;kIya77o'Xh;XX”Iοם;IyahIa7PoXlIH;akIτlISXIaIeSyl'k;Io/Ilola7I7ayrIo/Iyohy;khIahbI'll;kIya77o'Xh;XX”Iοם;IyahIa7PoXlIH;akIτlISXIaIeSyl'k;Io/Ilola7I7ayrIo/Iyohy;khIahbI'll;kIya77o'Xh;XX”Iοם;IyahIa7PoXlIH;akIτlISXIaIeSyl'k;Io/Ilola7I7ayrIo/Iyohy;khIahbI'll;kIya77o'Xh;XX”Iοם;IyahIa7PoXlIH;akI
lH;IkSyHIPahIXa&Sh‘!lH;IkSyHIPahIXa&Sh‘!lH;IkSyHIPahIXa&Sh‘!lH;IkSyHIPahIXa&Sh‘!“DonDonDonDon’lI‘S—;IHSPIah&lHSh‘”IτlI3S77Ioh7&I;hyo'ka‘;IHSPlI‘S—;IHSPIah&lHSh‘”IτlI3S77Ioh7&I;hyo'ka‘;IHSPlI‘S—;IHSPIah&lHSh‘”IτlI3S77Ioh7&I;hyo'ka‘;IHSPlI‘S—;IHSPIah&lHSh‘”IτlI3S77Ioh7&I;hyo'ka‘;IHSP”.(
‘The crumbs that fell from the rich man’XIla"7;”XIla"7;”XIla"7;”XIla"7;”’077IH;I3ahl;bI3aXI3HalI3aXI077IH;I3ahl;bI3aXI3HalI3aXI077IH;I3ahl;bI3aXI3HalI3aXI077IH;I3ahl;bI3aXI3HalI3aXI
lHko3hIa3a&”Iר'lIlH;&I3;k;IholI/okIHSPI/okIH;Iyo'7bIholI‘;lIh;akIlH;Ila"7;”I’'yHlHko3hIa3a&”Iר'lIlH;&I3;k;IholI/okIHSPI/okIH;Iyo'7bIholI‘;lIh;akIlH;Ila"7;”I’'yHlHko3hIa3a&”Iר'lIlH;&I3;k;IholI/okIHSPI/okIH;Iyo'7bIholI‘;lIh;akIlH;Ila"7;”I’'yHlHko3hIa3a&”Iר'lIlH;&I3;k;IholI/okIHSPI/okIH;Iyo'7bIholI‘;lIh;akIlH;Ila"7;”I’'yH
‘crumbscrumbscrumbscrumbs’3;k;Ik;‘'7ak7&I;al;hI"&Ibo‘XIοWakrI3;k;Ik;‘'7ak7&I;al;hI"&Ibo‘XIοWakrI3;k;Ik;‘'7ak7&I;al;hI"&Ibo‘XIοWakrI3;k;Ik;‘'7ak7&I;al;hI"&Ibo‘XIοWakrIz45ט7:287:28z45טυ”I’oIlH;Ioh7&IlaXl;Io/IlH;Iyk'P"XIυ”I’oIlH;Ioh7&IlaXl;Io/IlH;Iyk'P"XIυ”I’oIlH;Ioh7&IlaXl;Io/IlH;Iyk'P"XIυ”I’oIlH;Ioh7&IlaXl;Io/IlH;Iyk'P"XI
H;I‘olI3aXI/koPIlH;IPSX;k&Io/IlH;Ibo‘XI7SyrSh‘IHSXIXok;XαIοבoPeak;IH;k;IlH;I—S—SbIH;I‘olI3aXI/koPIlH;IPSX;k&Io/IlH;Ibo‘XI7SyrSh‘IHSXIXok;XαIοבoPeak;IH;k;IlH;I—S—SbIH;I‘olI3aXI/koPIlH;IPSX;k&Io/IlH;Ibo‘XI7SyrSh‘IHSXIXok;XαIοבoPeak;IH;k;IlH;I—S—SbIH;I‘olI3aXI/koPIlH;IPSX;k&Io/IlH;Ibo‘XI7SyrSh‘IHSXIXok;XαIοבoPeak;IH;k;IlH;I—S—SbI
b;XykSelSohIShIץ'b‘;XIb;XykSelSohIShIץ'b‘;XIb;XykSelSohIShIץ'b‘;XIb;XykSelSohIShIץ'b‘;XIס4z1:71:7ס4z”Iת—;hIlHoX;IeookIXo'7XI3;k;I";ll;kIo//IlHahIH;Iwas).”Iת—;hIlHoX;IeookIXo'7XI3;k;I";ll;kIo//IlHahIH;I3aX).”Iת—;hIlHoX;IeookIXo'7XI3;k;I";ll;kIo//IlHahIH;I3aX).”Iת—;hIlHoX;IeookIXo'7XI3;k;I";ll;kIo//IlHahIH;I3aX).
Some have said that the rich man was condemned for being rich. But that is not
strictly true. Abraham had been rich too. The stress is rather on the fact that he
had the opportunity to show kindness and compassion on his doorstep and did
nothing. He was totally callous. His sin was that he did nothing when much
needed to be done. It was that that revealed the true state of his heart.
249

BENSON, "Luke 16:20-21. And there was a certain beggar named Lazarus —
0yyokbSh‘IloIlH;I…k;;rIekoh'hySalSoh[IokIת7Saאak!IayyokbSh‘IloIlH;Iן;"k;3[IaI0yyokbSh‘IloIlH;I…k;;rIekoh'hySalSoh[IokIת7Saאak!IayyokbSh‘IloIlH;Iן;"k;3[IaI0yyokbSh‘IloIlH;I…k;;rIekoh'hySalSoh[IokIת7Saאak!IayyokbSh‘IloIlH;Iן;"k;3[IaI0yyokbSh‘IloIlH;I…k;;rIekoh'hySalSoh[IokIת7Saאak!IayyokbSh‘IloIlH;Iן;"k;3[IaI
haP;I—;k&Iekoe;kI/okIaIe;kXohIShIX'yHIaIyohbSlSoh!IXS‘hS/&Sh‘!IlH;IH;7eIo/I…ob[IokIS/!IhaP;I—;k&Iekoe;kI/okIaIe;kXohIShIX'yHIaIyohbSlSoh!IXS‘hS/&Sh‘!IlH;IH;7eIo/I…ob[IokIS/!IhaP;I—;k&Iekoe;kI/okIaIe;kXohIShIX'yHIaIyohbSlSoh!IXS‘hS/&Sh‘!IlH;IH;7eIo/I…ob[IokIS/!IhaP;I—;k&Iekoe;kI/okIaIe;kXohIShIX'yHIaIyohbSlSoh!IXS‘hS/&Sh‘!IlH;IH;7eIo/I…ob[IokIS/!I
aXIXoP;IlHShr!IlH;I3okbI";Ib;kS—;bI/koPIaXIXoP;IlHShr!IlH;I3okbI";Ib;kS—;bI/koPIaXIXoP;IlHShr!IlH;I3okbI";Ib;kS—;bI/koPIaXIXoP;IlHShr!IlH;I3okbI";Ib;kS—;bI/koPIרזע אל, lo azer, a helpless person. Which
was laid at his gate full of sores —ן;I3aXIXoIbSX;aX;bIahbIb;yk;eSlIlHalIH;Iyo'7bIן;I3aXIXoIbSX;aX;bIahbIb;yk;eSlIlHalIH;Iyo'7bIן;I3aXIXoIbSX;aX;bIahbIb;yk;eSlIlHalIH;Iyo'7bIן;I3aXIXoIbSX;aX;bIahbIb;yk;eSlIlHalIH;Iyo'7bI
holI‘oIHSPX;7/IloIlH;IkSyHIPahholI‘oIHSPX;7/IloIlH;IkSyHIPahholI‘oIHSPX;7/IloIlH;IkSyHIPahholI‘oIHSPX;7/IloIlH;IkSyHIPah’XI‘al;!I"'lIH;I3aXIyakkS;bI"&IXoP;IyoPeaXXSohal;IXI‘al;!I"'lIH;I3aXIyakkS;bI"&IXoP;IyoPeaXXSohal;IXI‘al;!I"'lIH;I3aXIyakkS;bI"&IXoP;IyoPeaXXSohal;IXI‘al;!I"'lIH;I3aXIyakkS;bI"&IXoP;IyoPeaXXSohal;I
HahbIokIolH;k!IahbI7aSbIlH;k;[IH;I3aXIXoIhar;bIlHalIHSXI'7y;kXI7a&I'hyo—;k;bIahbIHahbIokIolH;k!IahbI7aSbIlH;k;[IH;I3aXIXoIhar;bIlHalIHSXI'7y;kXI7a&I'hyo—;k;bIahbIHahbIokIolH;k!IahbI7aSbIlH;k;[IH;I3aXIXoIhar;bIlHalIHSXI'7y;kXI7a&I'hyo—;k;bIahbIHahbIokIolH;k!IahbI7aSbIlH;k;[IH;I3aXIXoIhar;bIlHalIHSXI'7y;kXI7a&I'hyo—;k;bIahbI
;פeoX;bIloIlH;I3;alH;k[IahbIXoIeook!IlHalIH;Ib;XSk;bIloI";I/;bI3SlHIlH;Iyk'P"XI;פeoX;bIloIlH;I3;alH;k[IahbIXoIeook!IlHalIH;Ib;XSk;bIloI";I/;bI3SlHIlH;Iyk'P"XI;פeoX;bIloIlH;I3;alH;k[IahbIXoIeook!IlHalIH;Ib;XSk;bIloI";I/;bI3SlHIlH;Iyk'P"XI;פeoX;bIloIlH;I3;alH;k[IahbIXoIeook!IlHalIH;Ib;XSk;bIloI";I/;bI3SlHIlH;Iyk'P"XI
3HSyHI/;77I/koPIlH;IkSyHIPah3HSyHI/;77I/koPIlH;IkSyHIPah3HSyHI/;77I/koPIlH;IkSyHIPah3HSyHI/;77I/koPIlH;IkSyHIPah’XIla"7;”IFHSXI;פek;XXSoh!IXIla"7;”IFHSXI;פek;XXSoh!IXIla"7;”IFHSXI;פek;XXSoh!IXIla"7;”IFHSXI;פek;XXSoh!I םשפ ןנב יבםחטףבפסןק םשלץטינו
םשיקיר, as Dr. Campbell observes, does not afford any foundation for supposing
that he was refused the crumbs, the word םשלץטינו, rendered desiring, not
implying so much in the Scriptural use of it, and the other circumstances of the
story not being consistent with such an opinion. For when the historian says, that
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aXrSh‘IlHalIH;IPS‘HlI";IPab;IlH;IShXlk'P;hlIo/IlH;Ik;7S;/I3ahl;b[IloI3HSyHIPa&I";IaXrSh‘IlHalIH;IPS‘HlI";IPab;IlH;IShXlk'P;hlIo/IlH;Ik;7S;/I3ahl;b[IloI3HSyHIPa&I";IaXrSh‘IlHalIH;IPS‘HlI";IPab;IlH;IShXlk'P;hlIo/IlH;Ik;7S;/I3ahl;b[IloI3HSyHIPa&I";IaXrSh‘IlHalIH;IPS‘HlI";IPab;IlH;IShXlk'P;hlIo/IlH;Ik;7S;/I3ahl;b[IloI3HSyHIPa&I";I
abb;b!IlHal!IlHo'‘HIlH;IealkSakyHI'e"kaSbXIlH;IkSyHIPahI3SlHIlH;Iyak;7;XXh;XXIahbIabb;b!IlHal!IlHo'‘HIlH;IealkSakyHI'e"kaSbXIlH;IkSyHIPahI3SlHIlH;Iyak;7;XXh;XXIahbIabb;b!IlHal!IlHo'‘HIlH;IealkSakyHI'e"kaSbXIlH;IkSyHIPahI3SlHIlH;Iyak;7;XXh;XXIahbIabb;b!IlHal!IlHo'‘HIlH;IealkSakyHI'e"kaSbXIlH;IkSyHIPahI3SlHIlH;Iyak;7;XXh;XXIahbI
7'פ'k&IShI3HSyHIH;I7S—;b!IH;IXa&XIholIaI3okbIo/IShH'PahSl&[I&;l!IS/I3;IyohXSb;kI7'פ'k&IShI3HSyHIH;I7S—;b!IH;IXa&XIholIaI3okbIo/IShH'PahSl&[I&;l!IS/I3;IyohXSb;kI7'פ'k&IShI3HSyHIH;I7S—;b!IH;IXa&XIholIaI3okbIo/IShH'PahSl&[I&;l!IS/I3;IyohXSb;kI7'פ'k&IShI3HSyHIH;I7S—;b!IH;IXa&XIholIaI3okbIo/IShH'PahSl&[I&;l!IS/I3;IyohXSb;kI
יaאak'XIaXIHa—Sh‘I;פe;kS;hy;bISlIXoIk;y;hl7&!ISlIyo'7bIHakb7&!IohIlHSXIoyyaXSoh!IHa—;Iיaאak'XIaXIHa—Sh‘I;פe;kS;hy;bISlIXoIk;y;hl7&!ISlIyo'7bIHakb7&!IohIlHSXIoyyaXSoh!IHa—;Iיaאak'XIaXIHa—Sh‘I;פe;kS;hy;bISlIXoIk;y;hl7&!ISlIyo'7bIHakb7&!IohIlHSXIoyyaXSoh!IHa—;Iיaאak'XIaXIHa—Sh‘I;פe;kS;hy;bISlIXoIk;y;hl7&!ISlIyo'7bIHakb7&!IohIlHSXIoyyaXSoh!IHa—;I
/aS7;bIloI";Ilar;hIholSy;Io/”IבahI3;IX'eeoX;IlHalI0"kaHaP!IShIlH;IyHak‘;IH;I/aS7;bIloI";Ilar;hIholSy;Io/”IבahI3;IX'eeoX;IlHalI0"kaHaP!IShIlH;IyHak‘;IH;I/aS7;bIloI";Ilar;hIholSy;Io/”IבahI3;IX'eeoX;IlHalI0"kaHaP!IShIlH;IyHak‘;IH;I/aS7;bIloI";Ilar;hIholSy;Io/”IבahI3;IX'eeoX;IlHalI0"kaHaP!IShIlH;IyHak‘;IH;I
"ko'‘HlIa‘aShXlIHSP!I3o'7bIHa—;IP;hlSoh;bIoh7&IlH;IlHSh‘XIo/IlH;I7;aXlIPoP;hl!I"ko'‘HlIa‘aShXlIHSP!I3o'7bIHa—;IP;hlSoh;bIoh7&IlH;IlHSh‘XIo/IlH;I7;aXlIPoP;hl!I"ko'‘HlIa‘aShXlIHSP!I3o'7bIHa—;IP;hlSoh;bIoh7&IlH;IlHSh‘XIo/IlH;I7;aXlIPoP;hl!I"ko'‘HlIa‘aShXlIHSP!I3o'7bIHa—;IP;hlSoh;bIoh7&IlH;IlHSh‘XIo/IlH;I7;aXlIPoP;hl!I
ahbIoPSll;bIlHoX;Io/IlH;I‘k;al;XlזahbIoPSll;bIlHoX;Io/IlH;I‘k;al;XlזahbIoPSll;bIlHoX;Io/IlH;I‘k;al;XlזahbIoPSll;bIlHoX;Io/IlH;I‘k;al;Xlז“W'yHIShQ'k&!W'yHIShQ'k&!W'yHIShQ'k&!W'yHIShQ'k&!”abbXIlH;Iboylok!abbXIlH;Iboylok!abbXIlH;Iboylok!abbXIlH;Iboylok!“HaXI";;hIboh;IHaXI";;hIboh;IHaXI";;hIboh;IHaXI";;hIboh;I
loIo'kI’a—So'kloIo'kI’a—So'kloIo'kI’a—So'kloIo'kI’a—So'k’XIShXlk'ylSohX!I"&IlH;IS77XIShXlk'ylSohX!I"&IlH;IS77XIShXlk'ylSohX!I"&IlH;IS77XIShXlk'ylSohX!I"&IlH;IS77ףccףQ'b‘;bI;hb;a—o'kXIo/IXoP;I;פeoXSlokXIloIQ'b‘;bI;hb;a—o'kXIo/IXoP;I;פeoXSlokXIloIQ'b‘;bI;hb;a—o'kXIo/IXoP;I;פeoXSlokXIloIQ'b‘;bI;hb;a—o'kXIo/IXoP;I;פeoXSlokXIloI
SPeko—;IahbIXlk;h‘lH;hIlH;P”IWah&!IbSXXalSX/S;bI3SlHIlH;IXSPe7SySl&Io/IlHSXIeaka"7;!ISPeko—;IahbIXlk;h‘lH;hIlH;P”IWah&!IbSXXalSX/S;bI3SlHIlH;IXSPe7SySl&Io/IlHSXIeaka"7;!ISPeko—;IahbIXlk;h‘lH;hIlH;P”IWah&!IbSXXalSX/S;bI3SlHIlH;IXSPe7SySl&Io/IlHSXIeaka"7;!ISPeko—;IahbIXlk;h‘lH;hIlH;P”IWah&!IbSXXalSX/S;bI3SlHIlH;IXSPe7SySl&Io/IlHSXIeaka"7;!I
aXIk;7al;bI"&IlH;I;—ah‘;7SXl!IahbIb;XSko'X!Ioh;I3o'7bIlHShr!IloI—ShbSyal;IlH;IaXIk;7al;bI"&IlH;I;—ah‘;7SXl!IahbIb;XSko'X!Ioh;I3o'7bIlHShr!IloI—ShbSyal;IlH;IaXIk;7al;bI"&IlH;I;—ah‘;7SXl!IahbIb;XSko'X!Ioh;I3o'7bIlHShr!IloI—ShbSyal;IlH;IaXIk;7al;bI"&IlH;I;—ah‘;7SXl!IahbIb;XSko'X!Ioh;I3o'7bIlHShr!IloI—ShbSyal;IlH;I
yHakayl;kIo/IlH;Iץ'b‘;I/koPIlH;IyHak‘;Io/I;פy;XXS—;IX;—;kSl&!IShIlH;Iyohb;PhalSohIo/IyHakayl;kIo/IlH;Iץ'b‘;I/koPIlH;IyHak‘;Io/I;פy;XXS—;IX;—;kSl&!IShIlH;Iyohb;PhalSohIo/IyHakayl;kIo/IlH;Iץ'b‘;I/koPIlH;IyHak‘;Io/I;פy;XXS—;IX;—;kSl&!IShIlH;Iyohb;PhalSohIo/IyHakayl;kIo/IlH;Iץ'b‘;I/koPIlH;IyHak‘;Io/I;פy;XXS—;IX;—;kSl&!IShIlH;Iyohb;PhalSohIo/I
lH;IkSyHIPah!I7oabIlHalI3k;lyH;bIXShh;kI3SlHIa77IlH;IykSP;XI3HSyHIyahI"7ayr;hIlH;IkSyHIPah!I7oabIlHalI3k;lyH;bIXShh;kI3SlHIa77IlH;IykSP;XI3HSyHIyahI"7ayr;hIlH;IkSyHIPah!I7oabIlHalI3k;lyH;bIXShh;kI3SlHIa77IlH;IykSP;XI3HSyHIyahI"7ayr;hIlH;IkSyHIPah!I7oabIlHalI3k;lyH;bIXShh;kI3SlHIa77IlH;IykSP;XI3HSyHIyahI"7ayr;hI
H'PahIhal'k;!IahbI/okI3HSyHIlH;&IHa—;IhoIa'lHokSl&I/koPIlH;I3okbXIo/IShXeSkalSoh”IH'PahIhal'k;!IahbI/okI3HSyHIlH;&IHa—;IhoIa'lHokSl&I/koPIlH;I3okbXIo/IShXeSkalSoh”IH'PahIhal'k;!IahbI/okI3HSyHIlH;&IHa—;IhoIa'lHokSl&I/koPIlH;I3okbXIo/IShXeSkalSoh”IH'PahIhal'k;!IahbI/okI3HSyHIlH;&IHa—;IhoIa'lHokSl&I/koPIlH;I3okbXIo/IShXeSkalSoh”I
FH;&I3S77IHa—;IHSPIloIHa—;I";;hIaI‘7'llohIahbIaIbk'hrakb!IkaeaySo'XIahbI'hQ'Xl!IFH;&I3S77IHa—;IHSPIloIHa—;I";;hIaI‘7'llohIahbIaIbk'hrakb!IkaeaySo'XIahbI'hQ'Xl!IFH;&I3S77IHa—;IHSPIloIHa—;I";;hIaI‘7'llohIahbIaIbk'hrakb!IkaeaySo'XIahbI'hQ'Xl!IFH;&I3S77IHa—;IHSPIloIHa—;I";;hIaI‘7'llohIahbIaIbk'hrakb!IkaeaySo'XIahbI'hQ'Xl!I
yk';7IahbIHakbyk';7IahbIHakbyk';7IahbIHakbyk';7IahbIHakbףccףH;akl;b!Ioh;I3HoIXe;hlIShIShl;Pe;kahy;I3HalIH;IHabIayכ'Sk;bI"&IH;akl;b!Ioh;I3HoIXe;hlIShIShl;Pe;kahy;I3HalIH;IHabIayכ'Sk;bI"&IH;akl;b!Ioh;I3HoIXe;hlIShIShl;Pe;kahy;I3HalIH;IHabIayכ'Sk;bI"&IH;akl;b!Ioh;I3HoIXe;hlIShIShl;Pe;kahy;I3HalIH;IHabIayכ'Sk;bI"&I
;פloklSohIahbI/ka'b”Iςo3!IτIP'XlI";Ia77o3;bIloIk;PakrIlHal!I"&IXoIboSh‘!IlH;&Ilola77&I;פloklSohIahbI/ka'b”Iςo3!IτIP'XlI";Ia77o3;bIloIk;PakrIlHal!I"&IXoIboSh‘!IlH;&Ilola77&I;פloklSohIahbI/ka'b”Iςo3!IτIP'XlI";Ia77o3;bIloIk;PakrIlHal!I"&IXoIboSh‘!IlH;&Ilola77&I;פloklSohIahbI/ka'b”Iςo3!IτIP'XlI";Ia77o3;bIloIk;PakrIlHal!I"&IXoIboSh‘!IlH;&Ilola77&I
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250

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"'lIlooIP'yHIabPSk;b!I;h—S;b!IahbISPSlal;b”"'lIlooIP'yHIabPSk;b!I;h—S;b!IahbISPSlal;b”"'lIlooIP'yHIabPSk;b!I;h—S;b!IahbISPSlal;b”"'lIlooIP'yHIabPSk;b!I;h—S;b!IahbISPSlal;b””FH'XIa7XoIן;hk&4FH'XIa7XoIן;hk&4FH'XIa7XoIן;hk&4FH'XIa7XoIן;hk&4“τlISXIholIXaSbIlHalIτlISXIholIXaSbIlHalIτlISXIholIXaSbIlHalIτlISXIholIXaSbIlHalI
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SlX;7/!IahbI3aXIek;X;hl;bIloIHSPIalIHSXIo3hI‘al;”IFH;IeookIPahIHabIaI‘oobISlX;7/!IahbI3aXIek;X;hl;bIloIHSPIalIHSXIo3hI‘al;”IFH;IeookIPahIHabIaI‘oobISlX;7/!IahbI3aXIek;X;hl;bIloIHSPIalIHSXIo3hI‘al;”IFH;IeookIPahIHabIaI‘oobISlX;7/!IahbI3aXIek;X;hl;bIloIHSPIalIHSXIo3hI‘al;”IFH;IeookIPahIHabIaI‘oobI
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PahIloorIhoIyo‘hSאahy;Io/IHSXIyaX;[IbSbIholIokb;kIHSPIloI";Ilar;hIShIahbI7ob‘;bIShIPahIloorIhoIyo‘hSאahy;Io/IHSXIyaX;[IbSbIholIokb;kIHSPIloI";Ilar;hIShIahbI7ob‘;bIShIPahIloorIhoIyo‘hSאahy;Io/IHSXIyaX;[IbSbIholIokb;kIHSPIloI";Ilar;hIShIahbI7ob‘;bIShIPahIloorIhoIyo‘hSאahy;Io/IHSXIyaX;[IbSbIholIokb;kIHSPIloI";Ilar;hIShIahbI7ob‘;bIShI
HSXI"akh!IokIoh;Io/IHSXIo'l"'S7bSh‘X!I"'lI7;lIHSPI7S;IlH;k;”I]"X;k—;!Ik;ab;k!ISlISXIholIHSXI"akh!IokIoh;Io/IHSXIo'l"'S7bSh‘X!I"'lI7;lIHSPI7S;IlH;k;”I]"X;k—;!Ik;ab;k!ISlISXIholIHSXI"akh!IokIoh;Io/IHSXIo'l"'S7bSh‘X!I"'lI7;lIHSPI7S;IlH;k;”I]"X;k—;!Ik;ab;k!ISlISXIholIHSXI"akh!IokIoh;Io/IHSXIo'l"'S7bSh‘X!I"'lI7;lIHSPI7S;IlH;k;”I]"X;k—;!Ik;ab;k!ISlISXIholI
X'//SyS;hlIholIloIoeek;XXIahbIlkaPe7;I'eohIlH;Ieook4I3;IXHa77I";I/o'hbI'h/aSlH/'7IX'//SyS;hlIholIloIoeek;XXIahbIlkaPe7;I'eohIlH;Ieook4I3;IXHa77I";I/o'hbI'h/aSlH/'7IX'//SyS;hlIholIloIoeek;XXIahbIlkaPe7;I'eohIlH;Ieook4I3;IXHa77I";I/o'hbI'h/aSlH/'7IX'//SyS;hlIholIloIoeek;XXIahbIlkaPe7;I'eohIlH;Ieook4I3;IXHa77I";I/o'hbI'h/aSlH/'7I
Xl;3akbXIo/Io'kIיokbXl;3akbXIo/Io'kIיokbXl;3akbXIo/Io'kIיokbXl;3akbXIo/Io'kIיokb’XI‘oobX!IShIlH;I‘k;alIba&!IS/I3;IboIholIX'yyo'kIahbIk;7S;—;IXI‘oobX!IShIlH;I‘k;alIba&!IS/I3;IboIholIX'yyo'kIahbIk;7S;—;IXI‘oobX!IShIlH;I‘k;alIba&!IS/I3;IboIholIX'yyo'kIahbIk;7S;—;IXI‘oobX!IShIlH;I‘k;alIba&!IS/I3;IboIholIX'yyo'kIahbIk;7S;—;I
lH;P”IFH;Ik;aXohI‘S—;hI/okIlH;IPoXlI/;ak/'7IbooPISX!IτI3aXIH'h‘k&!IahbI&;I‘a—;IP;IlH;P”IFH;Ik;aXohI‘S—;hI/okIlH;IPoXlI/;ak/'7IbooPISX!IτI3aXIH'h‘k&!IahbI&;I‘a—;IP;IlH;P”IFH;Ik;aXohI‘S—;hI/okIlH;IPoXlI/;ak/'7IbooPISX!IτI3aXIH'h‘k&!IahbI&;I‘a—;IP;IlH;P”IFH;Ik;aXohI‘S—;hI/okIlH;IPoXlI/;ak/'7IbooPISX!IτI3aXIH'h‘k&!IahbI&;I‘a—;IP;I
hoIP;al”IτI3ohb;kIHo3IlHoX;IkSyHIe;oe7;!IlHalIHa—;Ik;abIlH;I‘oXe;7Io/IבHkSXl!IahbIhoIP;al”IτI3ohb;kIHo3IlHoX;IkSyHIe;oe7;!IlHalIHa—;Ik;abIlH;I‘oXe;7Io/IבHkSXl!IahbIhoIP;al”IτI3ohb;kIHo3IlHoX;IkSyHIe;oe7;!IlHalIHa—;Ik;abIlH;I‘oXe;7Io/IבHkSXl!IahbIhoIP;al”IτI3ohb;kIHo3IlHoX;IkSyHIe;oe7;!IlHalIHa—;Ik;abIlH;I‘oXe;7Io/IבHkSXl!IahbI
Xa&IlH;&I";7S;—;ISl!IyahI";IXoI'hyohy;kh;b!IaXIlH;&Io/l;hIak;!IShIlH;Ih;y;XXSlS;XIahbIXa&IlH;&I";7S;—;ISl!IyahI";IXoI'hyohy;kh;b!IaXIlH;&Io/l;hIak;!IShIlH;Ih;y;XXSlS;XIahbIXa&IlH;&I";7S;—;ISl!IyahI";IXoI'hyohy;kh;b!IaXIlH;&Io/l;hIak;!IShIlH;Ih;y;XXSlS;XIahbIXa&IlH;&I";7S;—;ISl!IyahI";IXoI'hyohy;kh;b!IaXIlH;&Io/l;hIak;!IShIlH;Ih;y;XXSlS;XIahbI
PSX;kS;XIo/IlH;IeookIahbIa//7Syl;b”PSX;kS;XIo/IlH;IeookIahbIa//7Syl;b”PSX;kS;XIo/IlH;IeookIahbIa//7Syl;b”PSX;kS;XIo/IlH;IeookIahbIa//7Syl;b””MoreoverMoreoverMoreoverMoreover—]kIkalH;k!I&;aI;—;h!IaXI]kIkalH;k!I&;aI;—;h!IaXI]kIkalH;k!I&;aI;—;h!IaXI]kIkalH;k!I&;aI;—;h!IaXIיבך בככב
should be rendered, (for the circumstance is undoubtedly mentioned as an
aggravation of the poor man’XIbSXlk;XX!υIlH;Ibo‘XIyaP;IahbI7Syr;bIHSXIXok;XXIbSXlk;XX!υIlH;Ibo‘XIyaP;IahbI7Syr;bIHSXIXok;XXIbSXlk;XX!υIlH;Ibo‘XIyaP;IahbI7Syr;bIHSXIXok;XXIbSXlk;XX!υIlH;Ibo‘XIyaP;IahbI7Syr;bIHSXIXok;X—τhIτhIτhIτhI
lHSXIPahh;kIbSbIיaאak'X!IaIyHS7bIo/I…ob!IahbIahIH;SkIo/IH;a—;h!I7aSbIalIlH;IkSyHIlHSXIPahh;kIbSbIיaאak'X!IaIyHS7bIo/I…ob!IahbIahIH;SkIo/IH;a—;h!I7aSbIalIlH;IkSyHIlHSXIPahh;kIbSbIיaאak'X!IaIyHS7bIo/I…ob!IahbIahIH;SkIo/IH;a—;h!I7aSbIalIlH;IkSyHIlHSXIPahh;kIbSbIיaאak'X!IaIyHS7bIo/I…ob!IahbIahIH;SkIo/IH;a—;h!I7aSbIalIlH;IkSyHI
manmanmanman’XI‘al;!Ibka‘Io'lIahIa//7Syl;bI7S/;!IeShSh‘Ia3a&I3SlHIH'h‘;k!IahbIyo7b!IahbIeaSh/'7IXI‘al;!Ibka‘Io'lIahIa//7Syl;bI7S/;!IeShSh‘Ia3a&I3SlHIH'h‘;k!IahbIyo7b!IahbIeaSh/'7IXI‘al;!Ibka‘Io'lIahIa//7Syl;bI7S/;!IeShSh‘Ia3a&I3SlHIH'h‘;k!IahbIyo7b!IahbIeaSh/'7IXI‘al;!Ibka‘Io'lIahIa//7Syl;bI7S/;!IeShSh‘Ia3a&I3SlHIH'h‘;k!IahbIyo7b!IahbIeaSh/'7I
bSX;aX;[I3HS7;IlH;I‘k;alIPahI3SlHSh!IlHo'‘HIaIyHS7bIo/I3kalH!IahbIahIH;SkIo/IH;77!IbSX;aX;[I3HS7;IlH;I‘k;alIPahI3SlHSh!IlHo'‘HIaIyHS7bIo/I3kalH!IahbIahIH;SkIo/IH;77!IbSX;aX;[I3HS7;IlH;I‘k;alIPahI3SlHSh!IlHo'‘HIaIyHS7bIo/I3kalH!IahbIahIH;SkIo/IH;77!IbSX;aX;[I3HS7;IlH;I‘k;alIPahI3SlHSh!IlHo'‘HIaIyHS7bIo/I3kalH!IahbIahIH;SkIo/IH;77!I
Xe;hlI;—;k&Iba&IShIlH;IHS‘H;XlI7'פ'k&Io/Ibk;XXIahbIla"7;4IlH;I/okP;k!IayyokbSh‘IloIlH;IXe;hlI;—;k&Iba&IShIlH;IHS‘H;XlI7'פ'k&Io/Ibk;XXIahbIla"7;4IlH;I/okP;k!IayyokbSh‘IloIlH;IXe;hlI;—;k&Iba&IShIlH;IHS‘H;XlI7'פ'k&Io/Ibk;XXIahbIla"7;4IlH;I/okP;k!IayyokbSh‘IloIlH;IXe;hlI;—;k&Iba&IShIlH;IHS‘H;XlI7'פ'k&Io/Ibk;XXIahbIla"7;4IlH;I/okP;k!IayyokbSh‘IloIlH;I
oeShSohIo/IlH;I3ok7b!I";Sh‘IaIk;Pakra"7;IShXlahy;Io/IlH;I‘k;al;XlIPSX;k&!IahbIlH;IoeShSohIo/IlH;I3ok7b!I";Sh‘IaIk;Pakra"7;IShXlahy;Io/IlH;I‘k;al;XlIPSX;k&!IahbIlH;IoeShSohIo/IlH;I3ok7b!I";Sh‘IaIk;Pakra"7;IShXlahy;Io/IlH;I‘k;al;XlIPSX;k&!IahbIlH;IoeShSohIo/IlH;I3ok7b!I";Sh‘IaIk;Pakra"7;IShXlahy;Io/IlH;I‘k;al;XlIPSX;k&!IahbIlH;I
251

olH;kIo/IlH;IPoXlIyohX'PPal;I/;7SySl&”olH;kIo/IlH;IPoXlIyohX'PPal;I/;7SySl&”olH;kIo/IlH;IPoXlIyohX'PPal;I/;7SySl&”olH;kIo/IlH;IPoXlIyohX'PPal;I/;7SySl&”
יτ…ןFך]]F!Iלשיaאak'X”חIτ”Iם;IXH;3IShIo'kIhol;XI'eohI’l”IץoHhIיτ…ןFך]]F!Iלשיaאak'X”חIτ”Iם;IXH;3IShIo'kIhol;XI'eohI’l”IץoHhIיτ…ןFך]]F!Iלשיaאak'X”חIτ”Iם;IXH;3IShIo'kIhol;XI'eohI’l”IץoHhIיτ…ןFך]]F!Iלשיaאak'X”חIτ”Iם;IXH;3IShIo'kIhol;XI'eohI’l”IץoHhIסס4ס11:111:1סס4ס!IShIX;—;ka7I!IShIX;—;ka7I!IShIX;—;ka7I!IShIX;—;ka7I
ShXlahy;X!IlHalIlH;I3okbIיaאakISXI"&IyohlkaylSohI'X;bI"&IlH;IFa7P'bSXlXI/okIת7;aאak”IShXlahy;X!IlHalIlH;I3okbIיaאakISXI"&IyohlkaylSohI'X;bI"&IlH;IFa7P'bSXlXI/okIת7;aאak”IShXlahy;X!IlHalIlH;I3okbIיaאakISXI"&IyohlkaylSohI'X;bI"&IlH;IFa7P'bSXlXI/okIת7;aאak”IShXlahy;X!IlHalIlH;I3okbIיaאakISXI"&IyohlkaylSohI'X;bI"&IlH;IFa7P'bSXlXI/okIת7;aאak”I
FH;Ia'lHokIo/Iץ'yHaXShIall;XlXISl4IShIlH;Iץ;k'Xa7;PIFa7P'bI;—;k&Iβ”Iת7;aאakISXIFH;Ia'lHokIo/Iץ'yHaXShIall;XlXISl4IShIlH;Iץ;k'Xa7;PIFa7P'bI;—;k&Iβ”Iת7;aאakISXIFH;Ia'lHokIo/Iץ'yHaXShIall;XlXISl4IShIlH;Iץ;k'Xa7;PIFa7P'bI;—;k&Iβ”Iת7;aאakISXIFH;Ia'lHokIo/Iץ'yHaXShIall;XlXISl4IShIlH;Iץ;k'Xa7;PIFa7P'bI;—;k&Iβ”Iת7;aאakISXI
3kSll;hI3SlHo'lIahI07;eH!Iβ”Iיaאak”3kSll;hI3SlHo'lIahI07;eH!Iβ”Iיaאak”3kSll;hI3SlHo'lIahI07;eH!Iβ”Iיaאak”3kSll;hI3SlHo'lIahI07;eH!Iβ”Iיaאak”
II. In Midras Coheleth there is a certain beggar called Diglus Patragus or
Petargus: poor, infirm, naked, and famished. But there could hardly be invented
a more convenient name for a poor beggar than Lazar, which signifies the help
of God, when he stands in so much need of the help of men.
But perhaps there may be something more aimed at in the name: for since the
discourse is concerning Abraham and Lazarus, who would not call to mind
Abraham and Eliezer his servant, one born at Damascus, a Gentile by birth, and
sometime in posse the heir of Abraham; but shut out of the inheritance by the
birth of Isaac, yet restored here into Abraham's bosom? Which I leave to the
judgment of the reader, whether it might not hint the calling of the Gentiles into
the faith of Abraham.
The Gemarists make Eliezer to accompany his master even in the cave of
Machpelah: "R. Baanah painted the sepulchres: when he came to Abraham's
cave, he found Eliezer standing at the mouth of it. He saith unto him, 'What is
Abraham doing?' To whom he, He lieth in the embraces of Sarah. Then said
Baanah, 'Go and tell him that Baanah is at the door,'" &c.
[Full of sores.] In the Hebrew language, stricken with ulcers. Sometimes his body
full of ulcers, as in this story: "They tell of Nahum Gamzu, that he was blind,
lame of both hands and of both feet, and in all his body full of sores. He was
thrown into a ruinous house, the feet of his bed being put into basins full of
water, that the ants might not creep upon him. His disciples ask him, 'Rabbi,
how hath this mischief befallen thee, when as thou art a just man?'" He gives the
reason himself; viz. Because he deferred to give something to a poor man that
begged of him. We have the same story in Hieros Peah, where it were worth the
while to take notice how they vary in the telling it.
ELLICOTT, "(20) And there was a certain beggar named Lazarus.—The word
for “beggar,” it may be noted, is the same as the “poor” of Luke 6:20. The
occurrence in this one solitary instance of a personal name in our Lord’s
parables, suggests the question, What was meant by it? Three answers present
themselves, each of which is more or less compatible with the other two. (1)
There may have been an actual beggar of that name known both to the disciples
and the Pharisees. (2) The significance of the name, the current Greek form of
Eleazar (=“God is the helper”), may have been meant to symbolise the outward
wretchedness of one who had no other help. (3) As that which seems most
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probable, the name may have been intended as a warning to Lazarus of Bethany.
He was certainly rich. We have seen some reason to identify him with the young
ruler that had great possessions. (See Notes on Matthew 19:18.) In any case he
was exposed to the temptations that wealth brings with it. What more effectual
warning could be given him than to hear his own name brought into a parable,
as belonging to the beggar who was carried into Abraham’s bosom, while his
own actual life corresponded more or less closely to that of the rich man who
passed into the torments of Hades? Was he not taught in this way, what all else
failed to teach him, that if he wished for eternal life he must strip himself of the
wealth which made it impossible for him to enter the Kingdom of God? It may be
noted that almost every harmonised arrangement of the Gospel history places
the parable almost immediately before the death and raising of Lazarus (see
Note on John 11:1), while in some of them the question of the young ruler comes
between the two. The combination, in either case, suggests the thought of a
continuous process of spiritual education, by which the things that were
“impossible with men” were shown to be “possible with God” (Matthew 19:26).
First the picture of the unseen world drawn in symbolic imagery, so as to force
itself upon his notice, then an actual experience of the realities of that life; this
was what he needed, and this was given him.
Laid at his gate, full of sores, . . .—Literally, at his porch, or gateway. The Greek
word for “full of sores” is somewhat more technical than the English one;
literally, ulcerated, one which a medical writer like St. Luke would use to express
a generally ulcerous state of the whole body. The description led, in course of
time, to the application of the leper’s name to those who suffered from leprosy,
as producing an analogous condition, and so we get the terms, lazar, lazar-house,
lazaretto. In the Italian lazzaroni the idea of the beggary is prominent without
that of the sores.
21 and longing to eat what fell from the rich
man’?nIf90BEn[FBynIGBnug"?n’fvBnfyun0a’SBunGa?n?nIf90BEn[FBynIGBnug"?n’fvBnfyun0a’SBunGa?n?nIf90BEn[FBynIGBnug"?n’fvBnfyun0a’SBunGa?n?nIf90BEn[FBynIGBnug"?n’fvBnfyun0a’SBunGa?n
sores.sores.sores.sores.
CLARKE, "And desiring to be fed with the crumbs -And it is likely this
desire was complied with, for it is not intimated that he spurned away the poor man
from the gate, or that his suit was rejected. And as we find,
Luk_16:24, that the rich
man desired that Lazarus should be sent with a little water to him, it is a strong
intimation that he considered him under some kind of obligation to him; for, had he
refused him a few crumbs in his lifetime, it is not reasonable to suppose that he
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would now have requested such a favor from him; nor does Abraham glance at any
such uncharitable conduct on the part of the rich man.
We may now observe,
II. In what the punishment of this man consisted.
1. Lazarus dies and is carried into Abraham’s bosom. By the phrase, Abraham’s
bosom, an allusion is made to the custom at Jewish feasts, when three
persons reclining on their left elbows on a couch, the person whose head
came near the breast of the other, was said to lie in his bosom. So it is said of
the beloved disciple, Joh_13:25. Abraham’s bosom was a phrase used among
the Jews to signify the paradise of God. See Josephus’s account of the
Maccabees, chap. xiii.
GILL, "And desiring to be fed with the crumbs,.... The offal food, broken
bread, fragments of meat: that food which falls from the knife, or plate, in eating, and
from thence on the ground; and literally understood, may express the low condition
Christ was in, in his human nature: he assumed a true body, like to ours, and partook
of the same flesh and blood with us, and was liable to the same infirmities as ours,
which are sinless; and among the rest, was subject to hunger and thirst, and was
obliged to the ministration of others for a subsistence: and it may also express his
contentment in such a condition; he never murmured at the providence of God, but
was entirely, resigned to his will; he did not desire to live in fulness and affluence, but
avoided and shunned every step that led unto it; nor did he envy the plenty of others,
and was fully satisfied with his meanness; nor did he ever work a miracle for the sake
of feeding himself. Moreover, the words being understood mystically, may design the
elect of God among the Jews, who, like crumbs, were few in number, a seed, a
remnant, according to the election of grace; there were but few among them that
were chosen of God, and effectually called by his grace; and but a little flock to whom
he gave the kingdom; and a small number, who entered in at the strait gate, and were
saved; and these few were very mean and despicable for their outward poverty; for
the poor had the Gospel preached to them, and they received it, when the rich, and
the rulers of the people, rejected it: and they were like crumbs their small degree of
worldly wisdom and knowledge, being babes, simple, and foolish, who followed
Christ, while the learned, wise, and prudent despised him; and for their sinfulness
and vileness, being, generally speaking, notorious sinners, publicans and harlots; and
of these it may be said what follows,
which fell from the rich man's table; being originally of the Jews, but separated
from them by the grace of God, and rejected by them with scorn and contempt. These
Christ "desired"; see
Son_7:10his desire was towards them from everlasting, when
he asked them of his Father, and they were given to him; and it was not only after
their persons, but after their salvation, and that both in eternity and in time; and
which he signified by various words and actions; and it is towards them, while in a
state of unregeneracy, that they may be converted, and believe in him; and when they
are called, he delights in the grace he puts in them, and in the righteousness he puts
upon them; he takes pleasure in their company; he desires them for his habitation;
he stands at the door and knocks for admission to them; and nothing is he more
earnestly solicitous for, and eager after, than their being with him in glory to all
eternity; and his end in all, "is to be fed" or "satisfied with them"; see Isa_53:11he
came into the world to gather these scattered crumbs and fragments together; it was
his meat and drink, to work out their salvation; and it will be his highest joy and
pleasure to present them to his Father, and himself, complete and perfect, and
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introduce them into his kingdom and glory: he will be fully satisfied in them, and
they in him, when they shall awake in his likeness. Then will all Christ's desires,
prayers, and intercessions, have their full accomplishment. The Vulgate Latin adds,
"and no man gave to him"; which seems to be transcribed from Luk_15:16and is not
supported by any copy or version.
Moreover, the dogs came and licked his sores: by the dogs are meant not the
Jews, though they are sometimes so called, and especially the Scribes and Pharisees,
Psa_22:16for these made his sores and wounds, or were the authors of his sorrows
and sufferings; but rather the Gentiles, who were so called by the Jews; See Gill on
Mat_15:26because these creatures were unclean by the law, and had in the greatest
contempt by the Jews; and for their barbarity, malice, and cruelty, Deu_23:18as the
Gentiles were by the Jews esteemed unclean and unfit, either for civil or religious
conversation; and were treated as aliens by them; and were indeed in their
Heathenish state, barbarous and inhuman, and lived in malice, hateful, and hating
one another: these, some of them came to Christ in person, as the centurion, and
Syrophenician woman, many of the Samaritans, who, with the Jews, were all one as
Heathens, and several Grecians at the feast; and many of them also came to him by
faith, through the ministry of his servants, under the influence of divine grace, and
that according to various prophecies in the Old Testament, concerning the calling
and gathering of the Gentiles to him: these embraced a crucified Christ; and fed upon
the slain Lamb of God; eat his flesh, and drank his blood; stretched forth the hand of
faith, and thrust it into his bleeding wounds; and lived by faith on him, who was
wounded and bruised for their sins, and whose blood was shed for the remission of
them.
HENRY, "[1.] His expectations from the rich man's table: He desired to be fed
with the crumbs,
Luk_16:21. He did not look for a mess from off his table, though he
ought to have had one, one of the best; but would be thankful for the crumbs from
under the table, the broken meat which was the rich man's leavings; nay, the leavings
of his dogs. The poor use entreaties,and must be content with such as they can get.
Now this is taken notice of to show, First,What was the distress, and what the
disposition, of the poor man. He was poor,but he was poor in spirit,contentedly
poor. He did not lie at the rich man's gate complaining, and bawling, and making a
noise, but silently and modestly desiring to be fed with the crumbs.This miserable
man was a good man, and in favour with God. Note, It is often the lot of some of the
dearest of God's saints and servants to be greatly afflicted in this world, while wicked
people prosper, and have abundance; see Psa_73:7, Psa_73:10, Psa_73:14. Here is a
child of wrath and an heir of hell sitting in the house, faring sumptuously; and a child
of love and an heir of heaven lying at the gate, perishing for hunger. And is men's
spiritual state to be judged of then by their outward condition? Secondly,What was
the temper of the rich man towards him. We are not told that he abused him, or
forbade him his gate, or did him any harm, but it is intimated that he slighted him;
he had no concern for him, took no care about him. Here was a realobject of charity,
and a very movingone, which spoke for itself; it was presented to him at his own
gate.The poor man had a good character and good conduct, and every thing that
could recommend him. A littlething would be a greatkindness to him, and yet he
took no cognizance of his case, did not order him to be taken in and lodged in the
barn, or some of the out-buildings, but let him lie there. Note, It is not enough not to
oppress and trample upon the poor; we shall be found unfaithful stewards of our
Lord's goods, in the great day, if we do not succour and relieve them. The reason
given for the most fearful doom is, I was hungry, and you gave me no meat.I
wonder how those rich people who have read the gospel of Christ, and way that they
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believe it, can be so unconcerned as they often are in the necessities and miseries of
the poor and afflicted.
[2.] The usage he had from the dogs; The dogs came and licked his sores.The rich
man kept a kennel of hounds, it may be, or other dogs, for his diversion, and to
please his fancy, and these were fed to the full, when poor Lazarus could not get
enough to keep him alive. Note, Those will have a great deal to answer for hereafter
that feed their dogs, but neglect the poor. And it is a great aggravation of the
uncharitableness of many rich people that they bestow that upon their fancies and
follies which would supply the necessity, and rejoice the heart, of many a good
Christian in distress. Those offend God, nay, and they put a contempt upon human
nature, that pamper their dogs and horses, and let the families of their poor
neighbours starve. Now those dogs came and licked thesores of poor Lazarus, which
may be taken, First,As an aggravation of his misery. His sores were bloody,which
tempted the dogs to come, and lick them, as they did the blood of Naboth and Ahab,
1Ki_21:19. And we read of the tongue of the dogs dippedin the blood of enemies,
Psa_68:23. They attacked him while he was yet alive, as if he had been already dead,
and he had not strength himself to keep them off, nor would any of the servants be so
civil as to check them. The dogs were like their master, and thought they fared
sumptuously when they regaled themselves with human gore. Or, it may be taken,
Secondly,as some relief to him in his misery;
f00fnSfa, the master was hard-hearted
towards him, butthe dogs came and licked his sores,which mollified and eased
them. It is not said, They suckedthem, but lickedthem, which was good for them.
The dogs were more kind to him than their master was.
JAMISON, "desiring to be fed with— but was not [Grotius, Bengel, Meyer,
Trench, etc.]. The words may mean indeed “was fain to feed on,” or “gladly fed on,”
as in
Luk_15:16[Alford, Webster and Wilkinson, etc.]. But the context rather favors
the former.
licked, etc.— a touching act of brute pity, in the absence of human relief. It is a
case of heartless indifference, amidst luxuries of every kind, to one of God’s poorest
and most afflicted ones, presented daily before the eye.
ELLICOTT, "(21) And desiring to be fed with the crumbs.—The habits of the
East, the absence of knives and forks and the like, made the amount of waste of
this kind larger than do the habits of modern Europe. (Comp. the language of
the Syro-Phœnician woman, in Mark 7:28.) Here the picture is heightened by
two touches. The dogs are there, and get the crumbs, which the man fails to get,
and then they come and lick the open sores. The question has been raised
whether this touch is meant to intensify the sufferings of the beggar, or to
contrast the almost human sympathy of the brute with the brutal apathy of the
man. In a European apologue the latter might, perhaps, be a legitimate
explanation of the fact thus stated; but with the Eastern feelings, that see in the
dog an unclean beast, the scavenger of the streets, we cannot doubt that the
beggar would have shrunk from their licking, even assuming, which is doubtful,
that it brought with it some relief from merely physical pain. It may be noted,
too, that the word for “dogs” is not the diminutive form used in Matthew 15:27,
and Mark 7:28 (where see Note), which implied tameness, but that which is
always associated with the idea of abhorrence (Matthew 7:6; Philippians 3:2; 2
Peter 2:22; Revelation 22:15).
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22 “The time came when the beggar died and
the angels carried him to Abraham’?n?auBEn!GBn?n?auBEn!GBn?n?auBEn!GBn?n?auBEn!GBn
Oa’Gnvfynf0?gnuaBunfyun5f?n9VOaBuEOa’Gnvfynf0?gnuaBunfyun5f?n9VOaBuEOa’Gnvfynf0?gnuaBunfyun5f?n9VOaBuEOa’Gnvfynf0?gnuaBunfyun5f?n9VOaBuE
BARNES, "Was carried by the angels -The Jews held the opinion that the
spirits of the righteous were conveyed by angels to heaven at their death. Our Saviour
speaks in accordance with this opinion; and as he expressly affirms the fact, it seems
as proper that it should be taken literally, as when it is said the rich man died and
was buried. Angels are ministering spirits sent forth to minister to those who are
heirs of salvation
Heb_1:14, and there is no more improbability in the supposition
that they attend departing spirits to heaven, than that they attend them while on
earth.
Abraham’s bosom -This is a phrase taken from the practice of reclining at
meals, where the head of one lay on the bosom of another, and the phrase, therefore,
denotes intimacy and friendship. See the notes at Mat_23:6. Also Joh_13:23; Joh_
21:20. The Jews had no doubt that Abraham was in paradise. To say that Lazarus was
in his bosom was, therefore, the same as to say that he was admitted to heaven and
made happy there. The Jews, moreover, boasted very much of being the friends of
Abraham and of being his descendants, Mat_3:9. To be his friend was, in their view,
the highest honor and happiness. Our Saviour, therefore, showed them that this poor
and afflicted man might be raised to the highest happiness, while the rich, who
prided themselves on their being descended from Abraham, might be cast away and
lost forever.
Was buried -This is not said of the poor man. Burial was thought to be an honor,
and funerals were, as they are now, often expensive, splendid, and ostentatious. This
is said of the rich man to show that he had “every” earthly honor, and all that the
world calls happy and desirable.
CLARKE, "The rich man also died, and was buried -There is no mention
of this latter circumstance in the case of Lazarus; he was buried, no doubt - necessity
required this; but he had the burial of a pauper, while the pomp and pride of the
other followed him to the tomb. But what a difference in these burials, if we take in
the reading of my old MS. Bible, which is supported by several versions: forsothe the
riche man is deed: and is buried in helle. And this is also the reading of the Anglo-
saxon: and was in hell buried. In some MSS. the point has been wanting after
εταφη,
he was buried; and the following και, and, removed and set before επαραςhe lifted
up: so that the passage reads thus: The rich man died also, and was buried in hell;
and lifting up his eyes, being in torment, he saw, etc. But let us view the
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circumstances of this man’s punishment.
Scarcely had he entered the place of his punishment, when he lifted up his eyes on
high; and what must his surprise be, to see himself separated from God, and to feel
himself tormented in that flame! Neither himself, nor friends, ever suspected that the
way in which he walked could have led to such a perdition.
1. And seeth Abraham afar off, and Lazarus in his bosom, Luk_16:23. He sees
Lazarus clothed with glory and immortality - this is the first circumstance in
his punishment. What a contrast! What a desire does he feel to resemble him,
and what rage and despair because he is not like him? We may safely conclude
that the view which damned souls have, in the gulf of perdition, of the
happiness of the blessed, and the conviction that they themselves might have
eternally enjoyed this felicity, from which, through their own fault, they are
eternally excluded, will form no mean part of the punishment of the lost.
2. The presence of a good to which they never had any right, and of which they
are now deprived, affects the miserable less than the presence of that to which
they had a right, and of which they are now deprived. Even in hell, a damned
spirit must abhor the evil by which he is tormented, and desire that good that
would free him from his torment. If a lost soul could be reconciled to its
torment, and to its situation, then, of course, its punishment must cease to be
such. An eternal desire to escape from evil, and an eternal desire to be united
with the supreme good, the gratification of which is for ever impossible, must
make a second circumstance in the misery of the lost.
3. Son, remember that thou in thy lifetime receivedst thy good things, Luk_16:25.
The remembrance of the good things possessed in life, and now to be enjoyed
no more for ever, together with the remembrance of grace offered or abused,
will form a third circumstance in the perdition of the ungodly. Son, remember
that thou in thy lifetime, etc.
4. The torments which a soul endures in the hell of fire will form, through all
eternity, a continual present source of indescribable wo. Actual torment in the
flames of the bottomless pit forms a fourth circumstance in the punishment of
the lost. I am tormented in this flame, Luk_16:24.
5. The known impossibility of ever escaping from this place of torment, or to have
any alleviation of one’s misery in it, forms a fifth circumstance in the
punishment of ungodly men. Besides all this, between us and you there is a
great gulf, Luk_16:26. The eternal purpose of God, formed on the principles of
eternal reason, separates the persons, and the places of abode, of the righteous
and the wicked, so that there can be no intercourse: They who wish to pass over
hence to you, cannot; neither can they pass over, who would come from you
hither. A happy spirit cannot go from heaven to alleviate their miseries; nor can
any of them escape from the place of their confinement, to enter among the
blessed. There may be a discovery from hell of the paradise of the blessed; but
there can be no intercourse nor connection.
6. The iniquitous conduct of relatives and friends, who have been perverted by the
bad example of those who are lost, is a source of present punishment to them;
and if they come also to the same place of torment, must be, to those who were
the instruments of bringing them thither, an eternal source of anguish. Send
Lazarus to my father’s family, for I have five brothers, that he may earnestly
testify (DhdodzJ7z)Jdh) to them, that they come not to this place of torment.
These brothers had probably been influenced by his example to content
themselves with an earthly portion, and to neglect their immortal souls. Those
who have been instruments of bringing others into hell shall suffer the deeper
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perdition on that account.
GILL, "And it came to pass that the beggar died,.... The death of Christ was
not a casual thing, a fortuitous event; it was agreed unto, and settled in the covenant
of grace; it was spoken of by the prophets of the Old Testament; it was typified by the
sacrifices of the law, and other things; it was foretold by Christ himself, and was the
end of his coming into this world, wherein the great love, both of him and of his
Father, is expressed; and is the main article of the Christian faith; so that this came
to pass according to the decrees of God, the counsel, and covenant of peace, the will
of Christ, and his predictions, and as the accomplishment of the law, and prophets: it
was not a natural, but violent death which Christ died; and yet it was both voluntary
and necessary; it was but once, and is of an eternal efficacy, and is a sacrifice
acceptable to God; it was not for himself, or any sin of his, who knew none, nor for
the angels, and their redemption, whose nature he did not assume; but for men, and
for their sins. Christ died not merely as an example to them, or only to confirm his
doctrines; but as a substitute, in the room and stead of his people; to atone for their
sins, and satisfy divine justice; to procure the pardon of them in a way of justice; to
take them away, and utterly abolish them; to bring in an everlasting righteousness; to
obtain eternal redemption, and bring such nigh to God who were afar off, and that
men might live through him now, and have eternal life by him hereafter:
and was carried by the angels into Abraham's bosom: by Abraham's bosom
is meant heaven, a phrase well known to the Jews, by which they commonly
expressed the happiness of the future state: of Abraham's happy state they had no
doubt; and when they spake of the happiness of another's, they sometimes signified it
by going to Abraham; as when the mother of the seven sons, slain by Caesar, saw her
youngest going to be sacrificed (p).
"she fell upon him, and embraced him, and kissed him, and said unto him, my son,
wW”1HnwxA1HnL8Hn;L, "go to Abraham, your father", and tell him, thus saith my mother,
&c.''
and sometimes, as here, by being in his bosom. So it is said (q), that Eliezer his
servant (Abraham's, the same name with Lazarus) sl”q1nx-sb, "is laid in his bosom":
and which may refer to the account in the Talmud (r), that when R. Benaah, the
painter of caves, came to the cave of Abraham, he found Eliezer, the servant of
Abraham, x”bln”Hlp, "standing before him". And it is also said (s)of Rabbi, when he
died, wxA1HnL_nsl”q1n1_s”nws”x, "this day he sits in the bosom of Abraham"; for as it was
usual with them to represent the joys of heaven by a feast, so the partaking of them,
by sitting down at a table with Abraham, Isaac, and Jacob; see Mat_8:11and as their
manner at meals was by lying along on couches at eating; he that lay next another
might be said to lie, or lean, in his bosom: hence Abraham's bosom came to signify
the near and intimate enjoyment of happiness with him in the other world. The
ascension of Christ is expressed by a being "carried up into heaven", Luk_24:51and
here he is entered, and has been received, and will be retained, until the time of the
restitution of all things; here he is glorified in human nature, sits at the right hand of
God, and appears in his presence, on the behalf of his people; and indeed, the ends of
his going there, were to receive gifts for them, to be their advocate and intercessor, to
take possession of heaven in their name, and prepare that for them, and them for
that; and hither "he was carried by angels": these were the chariots in which he rode;
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and these the guard that attended him, when he was seen, looked upon, and gazed at
by them with adoration, faith, and wonder; which shows the ministration of angels to
him, and seems to set forth the glory and magnificence in which he ascended; and
this agrees with the notions of the Jews, that when good men die, their souls are
immediately received by angels, and taken under their care, and carried to heaven. So
one of their paraphrasts (t)having mentioned the garden of Eden, which is but
another name for heaven with them, adds,
"into which no man can enter but the righteous, whose souls are "carried" thither,
H”WHLbnp”1, "in the hand", or "by the means" of angels.''
And elsewhere they say (u),
"with the Shekinah come three ministering angels to receive the soul of a righteous
man.''
Particularly it is said of Moses, at the time of his death (w), that
"the holy blessed God descended from the highest heavens, to take the soul of Moses,
and three ministering angels with him.''
And sometimes they say (x), not only three angels, but three companies of angels
attend at such a time: their words are these;
"when a righteous man departs out of the world, three companies of ministering
angels meet him; one says to him, "come in peace"; and another says, "walking in his
uprightness" and the other says, "he shall enter into peace", &c.''
No mention is made in this parable of the burial of this man, nor any words used
expressive of it, or that in the least hint it. The reason is, because Christ lay so short a
time in the grave, and he was not left there, nor did he see corruption; but in a very
little while was raised from the dead, and delivered from the power of the grave;
when, after some stay on earth, he was attended by angels to the highest heavens: for
this is to be understood, not of his soul being had to paradise immediately upon his
separation from the body; but of his ascension to heaven after his resurrection, when
he was escorted by angels thither.
The rich man also died. This may be understood both of the natural death of the
Scribes and Pharisees; who, though they were dignified persons, were as gods, yet
were mortal, and died like men; see Psa_82:6compared with Joh_10:34and they
died in their sins, in their unbelief of the Messiah, and so were damned; in their
impenitence and hardness of heart, for as they thought they needed no repentance,
they were not called unto it; and in the sin against the Holy Ghost, blaspheming the
miracles of Christ done by him, and which was a sin unto death; and under the power
and guilt of all their other sins, and so were lost and perished. And it may also be
understood of the political and ecclesiastical death of the Jewish people; which lay in
the destruction of the city of Jerusalem, and of the temple, and in the abolition of the
temple worship, and of the whole ceremonial law; a "Lo-ammi" was written upon
their church state, and the covenant between God and them was broken; the Gospel
was removed from them, which was as death, as the return of it, and their call by it,
will be as life from the dead; as well as their place and nation, their civil power and
authority were taken away from them by the Romans: and a death of afflictions, by
captivity and calamities, of every kind, have attended them ever since. And it is to be
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observed, that Lazarus died before the rich man, as Christ died before the destruction
of the Jewish polity and church state: the city and sanctuary were not destroyed, nor
the daily sacrifice made to cease, nor the consummation, and that determined,
poured upon the desolate, until some time after the Messiah was cut off, according to
the prophecy in Dan_7:26. Moreover, no mention is made of the rich man being
carried by angels, as Lazarus was; and if he was, he was carried, not by the good, but
by the evil angels, and not into Abraham's bosom, but to hell. So the Jews (y)say,
"if a soul is worthy, how many holy troops, or companies, are ready to join it, and
bring it up into paradise? but if not worthy, how many strange troops are ready to
bring it in the way of hell? these are the troops of the destroying angels.''
However, this is said of him, as is not of Lazarus,
and was buried: as wicked men are, when sometimes the saints are not; see Ecc_
8:10. The Scribes and Pharisees, who were so diligent to build and garnish the
sepulchres of the prophets, among their other instances of pride and vanity, took
care, no doubt, to provide and erect stately monuments for themselves: and who
were buried in great pomp and splendour. Though this may respect their church
state, service, and ceremonies, which received their death blow at the crucifixion of
Christ, but remained for some time unburied, it being with difficulty that these
things were got under the feet of the church; and may also refer to the political state
of the Jews, who, as a nation, are represented as in their graves, where they are to
this day, and will be until they shall be turned unto the Lord, when they shall be
brought out of their graves, and shall live and return to their own land, Eze_37:12.
The Vulgate Latin adds, "in hell"; but this belongs to the following verse.
HENRY, "II. Here is the different conditionof this godly poor man,and this
wicked rich man, atand after death.Hitherto the wicked man seems to have the
advantage, but Exitus acta probat-Let us wait awhile, to see the end hereof.
1. They both died (Luk_16:22): The beggar died;the rich man also died.Death is
the common lot of rich and poor, godly and ungodly; there they meet together. One
dieth in his full strength,and another in the bitterness of his soul;but they shall lie
down alike in the dust,Job_21:26. Death favours not either the rich man for his
riches or the poor man for his poverty. Saints die, that they may bring their sorrows
to an end, and may enter upon their joys. Sinners die, that they may go to give up
their account. It concerns both rich and poor to prepare for death, for it waits for
them both. Mors sceptra ligonibus aequat - Death blends the sceptre with the spade.
-aequo pulsat pede pauperum tabernas,
Regumque turres.
With equal pace, impartial fate
Knocks at the palace, as the cottage gate.
2. The beggar died first.God often takes godly people out of the world, when he
leaves the wicked to flourish still. It was an advantage to the beggar that such a
speedy end was put to his miseries; and, since he could find no other shelter or
resting-place, he was hid in the grave,where the weary are at rest.
3. The rich man died and was buried.Nothing is said of the interment of the poor
man. They dug a hole any where, and tumbled his body in, without any solemnity; he
was buried with the burial of an ass:nay, it is well if they that let the dogs lick his
261

sores did not let them gnaw his bones. But the rich man had a pompous funeral, lay
in state, had a train of mourners to attend him to his grave, and a stately monument
set up over it; probably he had a funeral oration in praise of him, and his generous
way of living, and the good table he kept, which those would commend that had been
feasted at it. It is said of the wicked man that he is brought to the gravewith no small
ado, and laid in the tomb,and the clods of the valley,were it possible, are made
sweet to him,Job_21:32, Job_21:33. How foreign is the ceremony of a funeral to the
happiness of the man!
4. The beggar died and was carried by angels into Abraham's bosom.How much
did the honour done to his soul, by this convoy of it to its rest, exceed the honour
done to the rich man, by the carrying of his body with so much magnificence to its
grave! Observe, (1.) His soul existedin a state of separation from the body. It did not
die,or fall asleep,with the body; his candle was not put out with him; but lives, and
acted, and knew what it did, and what was done to it. (2.) His soul removedto
another world, to the world of spirits; it returned to God who gave it, to its native
country; this is implied in its being carried.The spirit of a man goes upward. (3.)
Angels took care of it; it was carried by angels.They are ministering spirits to the
heirs of salvation, not only while they live, but when they die, and have a charge
concerning them, to bear them up in their hands,not only in their journeys to and
fro on earth, but in their great journey to their long home in heaven, to be both their
guide and their guard through regions unknown and unsafe. The soul of man, if not
chained to this earth and clogged by it as unsanctified souls are, has in itself an
elastic virtue, by which it springs upwardas soon as it gets clear of the body; but
Christ will not trust those that are his to that, and therefore will send special
messengers to fetch them to himself. One angel one would think sufficient, but here
are more, as many were sent for Elijah. Amasis king of Egypt had his chariot drawn
by kings; but what was that honour to this? Saints ascend in the virtue of Christ's
ascension; but this convoy of angels is added for state and decorum. Saints shall be
brought home, not only safely, but honourably. What were the bearers at the rich
man's funeral, though, probably, those of the first rank, compared with Lazarus's
bearers? The angels were not shy of touching him, for his sores were on his body,not
on his soul; thatwas presented to God without spot, or wrinkle, or any such thing.
“Now, blessed angels,” said a good man just expiring, “now come and do your office.”
(4.) It was carried into Abraham's bosom.The Jews expressed the happiness of the
righteous at death three ways: - they to go to the garden of Eden:they go to be under
the throne of glory;and they go to the bosom of Abraham,and it is this which our
Saviour here makes use of. Abraham was the father of the faithful;and whither
should the souls of the faithful be gathered but to him, who, as a tender father, lays
them in his bosom,especially at their first coming, to bid them welcome, and to
refresh them when newly come from the sorrows and fatigues of this world? He was
carried to his bosom,that is, to feast with him, for at feasts the guests are said to lean
on one another's breasts; and the saints in heaven sit down with Abraham, and
Isaac, and Jacob.Abraham was a great and rich man, yet in heaven he does not
disdain to lay poor Lazarus in his bosom. Rich saints and poor meet in heaven. This
poor Lazarus, who might not be admitted within the rich man's gate, is conducted
into the dining-room, into the bed-chamber, of the heavenly palace; and heis laid in
the bosom of Abraham, whom the rich glutton scorned to set with the dogs of his
flock.
JAMISON, "died— His burial was too unimportant to mention; while “the rich
man died and was buried” - his carcass carried in pomp to its earthly resting-place.
in to Abraham’s bosom— as if seen reclining next to Him at the heavenly feast
262

(Mat_8:11).
CALVIN, "22.And it happened that the beggar died. Christ here points out the
vast change which death effected in the condition of the two men. Death was no
doubt common to both; but to be after death carried by angels into Abraham’?n?n?n?n
9g?gvn5f?nfnGf..ayB??nvgOBnuB?aOf90BnIGfynf00nIGBnSay"ugv?ngYnIGBn5gO0uEn]ynIGBn9g?gvn5f?nfnGf..ayB??nvgOBnuB?aOf90BnIGfynf00nIGBnSay"ugv?ngYnIGBn5gO0uEn]ynIGBn9g?gvn5f?nfnGf..ayB??nvgOBnuB?aOf90BnIGfynf00nIGBnSay"ugv?ngYnIGBn5gO0uEn]ynIGBn9g?gvn5f?nfnGf..ayB??nvgOBnuB?aOf90BnIGfynf00nIGBnSay"ugv?ngYnIGBn5gO0uEn]ynIGBn
gIGBOnGfyuQnIgn9Bn?ByIBy’BunIgnBFBO0f?Iay"nIgOvByI?na?nfnuOBfuYV0nIGay"QnYgOnfFgauay"ngIGBOnGfyuQnIgn9Bn?ByIBy’BunIgnBFBO0f?Iay"nIgOvByI?na?nfnuOBfuYV0nIGay"QnYgOnfFgauay"ngIGBOnGfyuQnIgn9Bn?ByIBy’BunIgnBFBO0f?Iay"nIgOvByI?na?nfnuOBfuYV0nIGay"QnYgOnfFgauay"ngIGBOnGfyuQnIgn9Bn?ByIBy’BunIgnBFBO0f?Iay"nIgOvByI?na?nfnuOBfuYV0nIGay"QnYgOnfFgauay"n
5Ga’GnfnGVyuOBun0aFB?QnaYnaIn5BOBn.g??a90BQngV"GInIgn9BnBv.0gUBuEnUynIGBn.BO?gyngYn5Ga’GnfnGVyuOBun0aFB?QnaYnaIn5BOBn.g??a90BQngV"GInIgn9BnBv.0gUBuEnUynIGBn.BO?gyngYn5Ga’GnfnGVyuOBun0aFB?QnaYnaIn5BOBn.g??a90BQngV"GInIgn9BnBv.0gUBuEnUynIGBn.BO?gyngYn5Ga’GnfnGVyuOBun0aFB?QnaYnaIn5BOBn.g??a90BQngV"GInIgn9BnBv.0gUBuEnUynIGBn.BO?gyngYn
ZfpfOV?nIGBOBna?nGB0ungVInIgnV?nfn?IOaSay"n.OggYnIGfIn5BngV"GInygInIgn.OgygVy’BnvBynZfpfOV?nIGBOBna?nGB0ungVInIgnV?nfn?IOaSay"n.OggYnIGfIn5BngV"GInygInIgn.OgygVy’BnvBynZfpfOV?nIGBOBna?nGB0ungVInIgnV?nfn?IOaSay"n.OggYnIGfIn5BngV"GInygInIgn.OgygVy’BnvBynZfpfOV?nIGBOBna?nGB0ungVInIgnV?nfn?IOaSay"n.OggYnIGfIn5BngV"GInygInIgn.OgygVy’BnvByn
Ign9Bnf’’VO?Bun9UnZguQn9B’fV?BnIGBUnuOf"ngVIQnaynay’B??fyIn.fayQnfn0aYBn5Ga’Gna?nYV00nIgn9Bnf’’VO?Bun9UnZguQn9B’fV?BnIGBUnuOf"ngVIQnaynay’B??fyIn.fayQnfn0aYBn5Ga’Gna?nYV00nIgn9Bnf’’VO?Bun9UnZguQn9B’fV?BnIGBUnuOf"ngVIQnaynay’B??fyIn.fayQnfn0aYBn5Ga’Gna?nYV00nIgn9Bnf’’VO?Bun9UnZguQn9B’fV?BnIGBUnuOf"ngVIQnaynay’B??fyIn.fayQnfn0aYBn5Ga’Gna?nYV00n
gYnua?IOB??B?EnUynGavnIGBn"Of’BngYnZgun5f?n?gnByIaOB0UnGauuByQnfyun9VOaBun9UnIGBngYnua?IOB??B?EnUynGavnIGBn"Of’BngYnZgun5f?n?gnByIaOB0UnGauuByQnfyun9VOaBun9UnIGBngYnua?IOB??B?EnUynGavnIGBn"Of’BngYnZgun5f?n?gnByIaOB0UnGauuByQnfyun9VOaBun9UnIGBngYnua?IOB??B?EnUynGavnIGBn"Of’BngYnZgun5f?n?gnByIaOB0UnGauuByQnfyun9VOaBun9UnIGBn
uBYgOvaIUnfyun?GfvBngYnIGBn’Og??QnIGfInIgnIGBnBUBngYnIGBnY0B?GnygIGay"n.OB?ByIBunuBYgOvaIUnfyun?GfvBngYnIGBn’Og??QnIGfInIgnIGBnBUBngYnIGBnY0B?GnygIGay"n.OB?ByIBunuBYgOvaIUnfyun?GfvBngYnIGBn’Og??QnIGfInIgnIGBnBUBngYnIGBnY0B?GnygIGay"n.OB?ByIBunuBYgOvaIUnfyun?GfvBngYnIGBn’Og??QnIGfInIgnIGBnBUBngYnIGBnY0B?GnygIGay"n.OB?ByIBun
aI?B0YnBa’B.InIGBn’VO?B[nfyunUBIn5Bn?BBnIGfInaynfn9guUn5Ga’Gn5f?n0gfIG?gvBnfyunYV00ngYnaI?B0YnBa’B.InIGBn’VO?B[nfyunUBIn5Bn?BBnIGfInaynfn9guUn5Ga’Gn5f?n0gfIG?gvBnfyunYV00ngYnaI?B0YnBa’B.InIGBn’VO?B[nfyunUBIn5Bn?BBnIGfInaynfn9guUn5Ga’Gn5f?n0gfIG?gvBnfyunYV00ngYnaI?B0YnBa’B.InIGBn’VO?B[nfyunUBIn5Bn?BBnIGfInaynfn9guUn5Ga’Gn5f?n0gfIG?gvBnfyunYV00ngYn
OgIIByyB??nIGBOBn5f?n0gu"Bunfn?gV0nVy?.BfSf90Un.OB’agV?Qn5Ga’Gna?n’fOOaBun9Unfy"B0?nOgIIByyB??nIGBOBn5f?n0gu"Bunfn?gV0nVy?.BfSf90Un.OB’agV?Qn5Ga’Gna?n’fOOaBun9Unfy"B0?nOgIIByyB??nIGBOBn5f?n0gu"Bunfn?gV0nVy?.BfSf90Un.OB’agV?Qn5Ga’Gna?n’fOOaBun9Unfy"B0?nOgIIByyB??nIGBOBn5f?n0gu"Bunfn?gV0nVy?.BfSf90Un.OB’agV?Qn5Ga’Gna?n’fOOaBun9Unfy"B0?n
Ignfn90B??Bun0aYBEnUIn5f?nygn0g??nIgnGavnIGfInGBn5f?nYgO?fSByQnfyunuB?.a?BuQnfyunIgnfn90B??Bun0aYBEnUIn5f?nygn0g??nIgnGavnIGfInGBn5f?nYgO?fSByQnfyunuB?.a?BuQnfyunIgnfn90B??Bun0aYBEnUIn5f?nygn0g??nIgnGavnIGfInGBn5f?nYgO?fSByQnfyunuB?.a?BuQnfyunIgnfn90B??Bun0aYBEnUIn5f?nygn0g??nIgnGavnIGfInGBn5f?nYgO?fSByQnfyunuB?.a?BuQnfyun
uB?IaIVIBngYnBFBOUnGVvfyn’gvYgOIQn5GBynGBfFBy0Un?.aOaI?nuBa"ynIgnf’’gv.fyUnGavngynuB?IaIVIBngYnBFBOUnGVvfyn’gvYgOIQn5GBynGBfFBy0Un?.aOaI?nuBa"ynIgnf’’gv.fyUnGavngynuB?IaIVIBngYnBFBOUnGVvfyn’gvYgOIQn5GBynGBfFBy0Un?.aOaI?nuBa"ynIgnf’’gv.fyUnGavngynuB?IaIVIBngYnBFBOUnGVvfyn’gvYgOIQn5GBynGBfFBy0Un?.aOaI?nuBa"ynIgnf’’gv.fyUnGavngyn
Ga?nOBvgFf0nYOgvnIGBn.Oa?gyngYnIGBnY0B?GEGa?nOBvgFf0nYOgvnIGBn.Oa?gyngYnIGBnY0B?GEGa?nOBvgFf0nYOgvnIGBn.Oa?gyngYnIGBnY0B?GEGa?nOBvgFf0nYOgvnIGBn.Oa?gyngYnIGBnY0B?GE
And the rich man also died, and was buried. In the rich man we see, as in a
bright mirror, how undesirable is that temporal happiness which ends in
everlasting destruction. It deserves our attention, that Christ expressly mentions
the burial of the rich man, but says nothing of what was done to Lazarus. Not
that his dead body was exposed to wild beasts, or lay in the open air, but because
it was thrown carelessly, and without the slightest attention, into a ditch; for it
may naturally be inferred from the corresponding clause, that no more attention
was paid to him when he was dead than when he was alive. The rich man, on the
other hand, buried magnificently according to his wealth, still retains some
remnant of his former pride. (308) In this respect, we see ungodly men striving,
as it were, against nature, by affecting a pompous and splendid funeral for the
sake of preserving their superiority after death; but their souls in hell attest the
folly and mockery of this ambition.
And Lazarus was carried by angels. When he says that Lazarus was carried, it is
a figure of speech by which a part is taken for the whole; for the soul being the
nobler part of man, properly takes the name of the whole man. (309) This office
is, not without reason, assigned by Christ to angels, who, we are aware, have
been appointed to be ministering spirits (Hebrews 1:14) to believers, that they
may devote their care and labor to their salvation.
Into Abraham’?n9g?gvEn!gnuBIfa0nIGBnFfOaBIUngYn?.B’V0fIagy?nf9gVIn—9OfGfv?n9g?gvEn!gnuBIfa0nIGBnFfOaBIUngYn?.B’V0fIagy?nf9gVIn—9OfGfv?n9g?gvEn!gnuBIfa0nIGBnFfOaBIUngYn?.B’V0fIagy?nf9gVIn—9OfGfv?n9g?gvEn!gnuBIfa0nIGBnFfOaBIUngYn?.B’V0fIagy?nf9gVIn—9OfGfv’?n?n?n?n
9g?gvQnayn5Ga’GnvfyUn’gvvByIfIgO?ngYn&’Oa.IVOBnGfFBnayuV0"BuQna?nVyyB’B??fOUQn9g?gvQnayn5Ga’GnvfyUn’gvvByIfIgO?ngYn&’Oa.IVOBnGfFBnayuV0"BuQna?nVyyB’B??fOUQn9g?gvQnayn5Ga’GnvfyUn’gvvByIfIgO?ngYn&’Oa.IVOBnGfFBnayuV0"BuQna?nVyyB’B??fOUQn9g?gvQnayn5Ga’GnvfyUn’gvvByIfIgO?ngYn&’Oa.IVOBnGfFBnayuV0"BuQna?nVyyB’B??fOUQn
263

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yHS7bk;hIo/I…obIak;IXyall;k;bIb'kSh‘IlH;SkIeS7‘kSPa‘;IShIlHSXI3ok7b[I"'lIaX!IShIlH;SkIyHS7bk;hIo/I…obIak;IXyall;k;bIb'kSh‘IlH;SkIeS7‘kSPa‘;IShIlHSXI3ok7b[I"'lIaX!IShIlH;SkIyHS7bk;hIo/I…obIak;IXyall;k;bIb'kSh‘IlH;SkIeS7‘kSPa‘;IShIlHSXI3ok7b[I"'lIaX!IShIlH;SkIyHS7bk;hIo/I…obIak;IXyall;k;bIb'kSh‘IlH;SkIeS7‘kSPa‘;IShIlHSXI3ok7b[I"'lIaX!IShIlH;SkI
ek;X;hlIyo'kX;!IlH;&I/o77o3IlH;I/aSlHIo/IlH;SkI/alH;kI0"kaHaP!IXoIlH;&Iak;Ik;y;S—;bIek;X;hlIyo'kX;!IlH;&I/o77o3IlH;I/aSlHIo/IlH;SkI/alH;kI0"kaHaP!IXoIlH;&Iak;Ik;y;S—;bIek;X;hlIyo'kX;!IlH;&I/o77o3IlH;I/aSlHIo/IlH;SkI/alH;kI0"kaHaP!IXoIlH;&Iak;Ik;y;S—;bIek;X;hlIyo'kX;!IlH;&I/o77o3IlH;I/aSlHIo/IlH;SkI/alH;kI0"kaHaP!IXoIlH;&Iak;Ik;y;S—;bI
alIb;alHIShloIlHalI"7;XX;bIk;Xl!IShI3HSyHIH;Ia3aSlXIlH;SkIakkS—a7”IτlISXIholIh;y;XXak&IloIalIb;alHIShloIlHalI"7;XX;bIk;Xl!IShI3HSyHIH;Ia3aSlXIlH;SkIakkS—a7”IτlISXIholIh;y;XXak&IloIalIb;alHIShloIlHalI"7;XX;bIk;Xl!IShI3HSyHIH;Ia3aSlXIlH;SkIakkS—a7”IτlISXIholIh;y;XXak&IloIalIb;alHIShloIlHalI"7;XX;bIk;Xl!IShI3HSyHIH;Ia3aSlXIlH;SkIakkS—a7”IτlISXIholIh;y;XXak&IloI
X'eeoX;IlHalIk;/;k;hy;ISXIPab;IH;k;IloIah&Ioh;Ie7ay;[I"'lIlH;IaXX;P"7a‘;Io/I3HSyHIτIX'eeoX;IlHalIk;/;k;hy;ISXIPab;IH;k;IloIah&Ioh;Ie7ay;[I"'lIlH;IaXX;P"7a‘;Io/I3HSyHIτIX'eeoX;IlHalIk;/;k;hy;ISXIPab;IH;k;IloIah&Ioh;Ie7ay;[I"'lIlH;IaXX;P"7a‘;Io/I3HSyHIτIX'eeoX;IlHalIk;/;k;hy;ISXIPab;IH;k;IloIah&Ioh;Ie7ay;[I"'lIlH;IaXX;P"7a‘;Io/I3HSyHIτI
Ha—;IXeor;hISXIb;XykS";b!I/okIlH;Ie'keoX;Io/IaXX'kSh‘I";7S;—;kX!IlHalIlH;&IHa—;IholIHa—;IXeor;hISXIb;XykS";b!I/okIlH;Ie'keoX;Io/IaXX'kSh‘I";7S;—;kX!IlHalIlH;&IHa—;IholIHa—;IXeor;hISXIb;XykS";b!I/okIlH;Ie'keoX;Io/IaXX'kSh‘I";7S;—;kX!IlHalIlH;&IHa—;IholIHa—;IXeor;hISXIb;XykS";b!I/okIlH;Ie'keoX;Io/IaXX'kSh‘I";7S;—;kX!IlHalIlH;&IHa—;IholI
";;hI/k'Sl7;XX7&I;Pe7o&;bIShI/S‘HlSh‘I/okIlH;I/aSlHI'hb;kIlH;I"ahh;kIo/I0"kaHaP!I/okI";;hI/k'Sl7;XX7&I;Pe7o&;bIShI/S‘HlSh‘I/okIlH;I/aSlHI'hb;kIlH;I"ahh;kIo/I0"kaHaP!I/okI";;hI/k'Sl7;XX7&I;Pe7o&;bIShI/S‘HlSh‘I/okIlH;I/aSlHI'hb;kIlH;I"ahh;kIo/I0"kaHaP!I/okI";;hI/k'Sl7;XX7&I;Pe7o&;bIShI/S‘HlSh‘I/okIlH;I/aSlHI'hb;kIlH;I"ahh;kIo/I0"kaHaP!I/okI
lH;&I;hQo&IlH;IXaP;IHa"SlalSohIShIH;a—;h”lH;&I;hQo&IlH;IXaP;IHa"SlalSohIShIH;a—;h”lH;&I;hQo&IlH;IXaP;IHa"SlalSohIShIH;a—;h”lH;&I;hQo&IlH;IXaP;IHa"SlalSohIShIH;a—;h”
It will perhaps be asked, Is the same condition reserved after death for the godly
of our own day, or did Christ, when he rose, open his bosom to admit Abraham
himself, as well as all the godly? I reply briefly: As the grace of God is more
clearly revealed to us in the Gospel, and as Christ himself, the Sun of
Righteousness, (Malachi 4:2,) has brought to us that salvation, which the fathers
were formerly permitted to behold at a distance and under dark shadows, so
there cannot be a doubt that believers, when they die, make a nearer approach to
the enjoyment of the heavenly life. Still, it must be understood, that the glory of
immortality is delayed till the last day of redemption. So far as relates to the
word bosom, that quiet harbor at which believers arrive after the navigation of
the present life, may be called either Abraham’XI"oXoPIokIבHkSXlXI"oXoPIokIבHkSXlXI"oXoPIokIבHkSXlXI"oXoPIokIבHkSXl’XI"oXoP[I"'l!IaXIXI"oXoP[I"'l!IaXIXI"oXoP[I"'l!IaXIXI"oXoP[I"'l!IaXI
3;IHa—;Iab—ahy;bI/aklH;kIlHahIlH;I/alH;kXIbSbI'hb;kIlH;Iיa3!IlHSXIbSXlShylSohI3S77I";I3;IHa—;Iab—ahy;bI/aklH;kIlHahIlH;I/alH;kXIbSbI'hb;kIlH;Iיa3!IlHSXIbSXlShylSohI3S77I";I3;IHa—;Iab—ahy;bI/aklH;kIlHahIlH;I/alH;kXIbSbI'hb;kIlH;Iיa3!IlHSXIbSXlShylSohI3S77I";I3;IHa—;Iab—ahy;bI/aklH;kIlHahIlH;I/alH;kXIbSbI'hb;kIlH;Iיa3!IlHSXIbSXlShylSohI3S77I";I
Pok;Iekoe;k7&I;פek;XX;bI"&IXa&Sh‘!IlHalIlH;IP;P";kXIo/IבHkSXlIak;IaXXoySal;bI3SlHIPok;Iekoe;k7&I;פek;XX;bI"&IXa&Sh‘!IlHalIlH;IP;P";kXIo/IבHkSXlIak;IaXXoySal;bI3SlHIPok;Iekoe;k7&I;פek;XX;bI"&IXa&Sh‘!IlHalIlH;IP;P";kXIo/IבHkSXlIak;IaXXoySal;bI3SlHIPok;Iekoe;k7&I;פek;XX;bI"&IXa&Sh‘!IlHalIlH;IP;P";kXIo/IבHkSXlIak;IaXXoySal;bI3SlHI
lH;SkIן;ab[IahbIlH'XIlH;k;I3S77I";IahI;hbIo/IlH;IP;laeHokIa"o'lI0"kaHaPlH;SkIן;ab[IahbIlH'XIlH;k;I3S77I";IahI;hbIo/IlH;IP;laeHokIa"o'lI0"kaHaPlH;SkIן;ab[IahbIlH'XIlH;k;I3S77I";IahI;hbIo/IlH;IP;laeHokIa"o'lI0"kaHaPlH;SkIן;ab[IahbIlH'XIlH;k;I3S77I";IahI;hbIo/IlH;IP;laeHokIa"o'lI0"kaHaP’XI"oXoP!IXI"oXoP!IXI"oXoP!IXI"oXoP!I
aXIlH;I"kS‘Hlh;XXIo/IlH;IX'h!I3H;hIH;ISXIkSX;h!IPar;XIa77IlH;IXlakXIloIbSXaee;ak”IךkoPIaXIlH;I"kS‘Hlh;XXIo/IlH;IX'h!I3H;hIH;ISXIkSX;h!IPar;XIa77IlH;IXlakXIloIbSXaee;ak”IךkoPIaXIlH;I"kS‘Hlh;XXIo/IlH;IX'h!I3H;hIH;ISXIkSX;h!IPar;XIa77IlH;IXlakXIloIbSXaee;ak”IךkoPIaXIlH;I"kS‘Hlh;XXIo/IlH;IX'h!I3H;hIH;ISXIkSX;h!IPar;XIa77IlH;IXlakXIloIbSXaee;ak”IךkoPI
lH;IPob;Io/I;פek;XXSohI3HSyHIבHkSXlIHaXIH;k;I;Pe7o&;b!I3;IPa&!IShIlH;IP;ahlSP;!IlH;IPob;Io/I;פek;XXSohI3HSyHIבHkSXlIHaXIH;k;I;Pe7o&;b!I3;IPa&!IShIlH;IP;ahlSP;!IlH;IPob;Io/I;פek;XXSohI3HSyHIבHkSXlIHaXIH;k;I;Pe7o&;b!I3;IPa&!IShIlH;IP;ahlSP;!IlH;IPob;Io/I;פek;XXSohI3HSyHIבHkSXlIHaXIH;k;I;Pe7o&;b!I3;IPa&!IShIlH;IP;ahlSP;!I
bka3IlH;ISh/;k;hy;!IlHalIlH;I/alH;kXI'hb;kIlH;Iיa3I;P"kay;bI"&I/aSlH!I3HS7;IlH;&Ibka3IlH;ISh/;k;hy;!IlHalIlH;I/alH;kXI'hb;kIlH;Iיa3I;P"kay;bI"&I/aSlH!I3HS7;IlH;&Ibka3IlH;ISh/;k;hy;!IlHalIlH;I/alH;kXI'hb;kIlH;Iיa3I;P"kay;bI"&I/aSlH!I3HS7;IlH;&Ibka3IlH;ISh/;k;hy;!IlHalIlH;I/alH;kXI'hb;kIlH;Iיa3I;P"kay;bI"&I/aSlH!I3HS7;IlH;&I
7S—;b!IlHalIShH;kSlahy;Io/IlH;IH;a—;h7&I7S/;IShloI3HSyHIlH;&I3;k;IabPSll;bIalIb;alH”7S—;b!IlHalIShH;kSlahy;Io/IlH;IH;a—;h7&I7S/;IShloI3HSyHIlH;&I3;k;IabPSll;bIalIb;alH”7S—;b!IlHalIShH;kSlahy;Io/IlH;IH;a—;h7&I7S/;IShloI3HSyHIlH;&I3;k;IabPSll;bIalIb;alH”7S—;b!IlHalIShH;kSlahy;Io/IlH;IH;a—;h7&I7S/;IShloI3HSyHIlH;&I3;k;IabPSll;bIalIb;alH”
PETT, "The rich man also died, and was buried. What a splendid funeral he
264

had. People probably talked about it for months afterwards. A sumptuous feast,
a large funeral procession and a beautiful tomb. And he was respectfully and
reverently placed in his tomb. What more could a man ask for in death? But
there were no angels waiting for him there. He had no watching angel (Matthew
18:10; Hebrews 1:14). As far as Heaven was concerned he was anonymous. He
had no name. That was the difference. Lazarus may not have been ‘buriedburiedburiedburied’”Iן;I”Iן;I”Iן;I”Iן;I
HabI";;hIloXX;bIShloIaI";‘‘akHabI";;hIloXX;bIShloIaI";‘‘akHabI";;hIloXX;bIShloIaI";‘‘akHabI";;hIloXX;bIShloIaI";‘‘ak’XI‘ka—;”Iר'lIHSXIhaP;I3aXIrho3hIShIן;a—;h”XI‘ka—;”Iר'lIHSXIhaP;I3aXIrho3hIShIן;a—;h”XI‘ka—;”Iר'lIHSXIhaP;I3aXIrho3hIShIן;a—;h”XI‘ka—;”Iר'lIHSXIhaP;I3aXIrho3hIShIן;a—;h”
But unknown to the world which had said its ‘goodbyesgoodbyesgoodbyesgoodbyes’lH;IkSyHIPahI3aXIShIlH;IkSyHIPahI3aXIShIlH;IkSyHIPahI3aXIShIlH;IkSyHIPahI3aXIShI
ןab;XIShIah‘'SXH”Iןab;XI3aXIlH;I…k;;rIlkahX7alSohI/okIlH;Iן;"k;3I’H;o7!IlH;I3ok7bIןab;XIShIah‘'SXH”Iןab;XI3aXIlH;I…k;;rIlkahX7alSohI/okIlH;Iן;"k;3I’H;o7!IlH;I3ok7bIןab;XIShIah‘'SXH”Iןab;XI3aXIlH;I…k;;rIlkahX7alSohI/okIlH;Iן;"k;3I’H;o7!IlH;I3ok7bIןab;XIShIah‘'SXH”Iןab;XI3aXIlH;I…k;;rIlkahX7alSohI/okIlH;Iן;"k;3I’H;o7!IlH;I3ok7bI
o/IlH;I‘ka—;!IlH;I3ok7bIo/I;PelSh;XXIahbIo/I—Skl'a7IholHSh‘h;XXIοX;;Iתא;rS;7Io/IlH;I‘ka—;!IlH;I3ok7bIo/I;PelSh;XXIahbIo/I—Skl'a7IholHSh‘h;XXIοX;;Iתא;rS;7Io/IlH;I‘ka—;!IlH;I3ok7bIo/I;PelSh;XXIahbIo/I—Skl'a7IholHSh‘h;XXIοX;;Iתא;rS;7Io/IlH;I‘ka—;!IlH;I3ok7bIo/I;PelSh;XXIahbIo/I—Skl'a7IholHSh‘h;XXIοX;;Iתא;rS;7I
32:1832:1832:1832:18cccc323232=5[IτXaSaHI[IτXaSaHI[IτXaSaHI[IτXaSaHIס84סנ14:1514:1514:15cccc2020205דυ!IlH;Io'l;kIbakrh;XXIοWallH;3Iυ!IlH;Io'l;kIbakrh;XXIοWallH;3Iυ!IlH;Io'l;kIbakrh;XXIοWallH;3Iυ!IlH;Io'l;kIbakrh;XXIοWallH;3Iט4ס58:128:12ט4ס5[IWallH;3I[IWallH;3I[IWallH;3I[IWallH;3I554ס=22:1322:13554ס=[I[I[I[I
WallH;3IWallH;3IWallH;3IWallH;3I5נ4=ד25:3025:305נ4=דυ!IlH;IolH;kI3ok7bIaeaklI/koPI…ob”I0hbIaXI/akIaXIH;I3aXIyohXySo'XIH;Iυ!IlH;IolH;kI3ok7bIaeaklI/koPI…ob”I0hbIaXI/akIaXIH;I3aXIyohXySo'XIH;Iυ!IlH;IolH;kI3ok7bIaeaklI/koPI…ob”I0hbIaXI/akIaXIH;I3aXIyohXySo'XIH;Iυ!IlH;IolH;kI3ok7bIaeaklI/koPI…ob”I0hbIaXI/akIaXIH;I3aXIyohXySo'XIH;I
3aXIShIah‘'SXH”I077I3aXI;PelSh;XX!Ia77I3aXIbakrh;XX!Ia77I3aXIbSXlk;XX!ISlI3aXI…obI3aXIShIah‘'SXH”I077I3aXI;PelSh;XX!Ia77I3aXIbakrh;XX!Ia77I3aXIbSXlk;XX!ISlI3aXI…obI3aXIShIah‘'SXH”I077I3aXI;PelSh;XX!Ia77I3aXIbakrh;XX!Ia77I3aXIbSXlk;XX!ISlI3aXI…obI3aXIShIah‘'SXH”I077I3aXI;PelSh;XX!Ia77I3aXIbakrh;XX!Ia77I3aXIbSXlk;XX!ISlI3aXI…obI
forsaken.forsaken.forsaken.forsaken.
It must be remembered that this was the intermediate state before the
resurrection. Nor should we read from it too much of the details. They are there,
not to tell us what the after world is like, but in order to get over the important
point that follows.
‘Sees Abraham afar off, and Lazarus in his bosom.’FHSXISXIaIb;XykSelSohIeko—Sb;bIFHSXISXIaIb;XykSelSohIeko—Sb;bIFHSXISXIaIb;XykSelSohIeko—Sb;bIFHSXISXIaIb;XykSelSohIeko—Sb;bI
/okIlH;Ie'keoX;Io/I‘;llSh‘Io—;kIlH;IeoShlXIShIlH;Ieaka"7;”IτlISXIholIloI";Ilar;hI/okIlH;Ie'keoX;Io/I‘;llSh‘Io—;kIlH;IeoShlXIShIlH;Ieaka"7;”IτlISXIholIloI";Ilar;hI/okIlH;Ie'keoX;Io/I‘;llSh‘Io—;kIlH;IeoShlXIShIlH;Ieaka"7;”IτlISXIholIloI";Ilar;hI/okIlH;Ie'keoX;Io/I‘;llSh‘Io—;kIlH;IeoShlXIShIlH;Ieaka"7;”IτlISXIholIloI";Ilar;hI
7Sl;ka77&”Iם;IHa—;IhoIk;aXohIloIlHShrIo/IlHoX;IyaXlIShloIlH;I‘ka—;I3ok7bIaXIyohXySo'XI7Sl;ka77&”Iם;IHa—;IhoIk;aXohIloIlHShrIo/IlHoX;IyaXlIShloIlH;I‘ka—;I3ok7bIaXIyohXySo'XI7Sl;ka77&”Iם;IHa—;IhoIk;aXohIloIlHShrIo/IlHoX;IyaXlIShloIlH;I‘ka—;I3ok7bIaXIyohXySo'XI7Sl;ka77&”Iם;IHa—;IhoIk;aXohIloIlHShrIo/IlHoX;IyaXlIShloIlH;I‘ka—;I3ok7bIaXIyohXySo'XI
o/I3HalISXIHaee;hSh‘Io'lXSb;IlHalI3ok7b!IhokIlHalIlH;&IyahIX;;I3HalISXIo'lXSb;ISl”IςokIo/I3HalISXIHaee;hSh‘Io'lXSb;IlHalI3ok7b!IhokIlHalIlH;&IyahIX;;I3HalISXIo'lXSb;ISl”IςokIo/I3HalISXIHaee;hSh‘Io'lXSb;IlHalI3ok7b!IhokIlHalIlH;&IyahIX;;I3HalISXIo'lXSb;ISl”IςokIo/I3HalISXIHaee;hSh‘Io'lXSb;IlHalI3ok7b!IhokIlHalIlH;&IyahIX;;I3HalISXIo'lXSb;ISl”IςokI
ak;I3;Ik;a77&IloIX;;IlHalIיaאak'XI3aXIk;y7ShSh‘Ih;פlIloI0"kaHaP”Iר'l!I;—;hIS/IholIak;I3;Ik;a77&IloIX;;IlHalIיaאak'XI3aXIk;y7ShSh‘Ih;פlIloI0"kaHaP”Iר'l!I;—;hIS/IholIak;I3;Ik;a77&IloIX;;IlHalIיaאak'XI3aXIk;y7ShSh‘Ih;פlIloI0"kaHaP”Iר'l!I;—;hIS/IholIak;I3;Ik;a77&IloIX;;IlHalIיaאak'XI3aXIk;y7ShSh‘Ih;פlIloI0"kaHaP”Iר'l!I;—;hIS/IholI
7Sl;ka7!ISlISXIaIlk';Ib;XykSelSohIo/Iיaאak'X7Sl;ka7!ISlISXIaIlk';Ib;XykSelSohIo/Iיaאak'X7Sl;ka7!ISlISXIaIlk';Ib;XykSelSohIo/Iיaאak'X7Sl;ka7!ISlISXIaIlk';Ib;XykSelSohIo/Iיaאak'X’Qo&o'XIXSl'alSoh”IFH;IlHo'‘HlISXIkalH;kIQo&o'XIXSl'alSoh”IFH;IlHo'‘HlISXIkalH;kIQo&o'XIXSl'alSoh”IFH;IlHo'‘HlISXIkalH;kIQo&o'XIXSl'alSoh”IFH;IlHo'‘HlISXIkalH;kI
lHalI0"kaHaPIahbIיaאak'XIahbIa77IlH;IP'7lSl'b;Io/IlH;Ik;b;;P;bI;hQo&;bIlHalI0"kaHaPIahbIיaאak'XIahbIa77IlH;IP'7lSl'b;Io/IlH;Ik;b;;P;bI;hQo&;bIlHalI0"kaHaPIahbIיaאak'XIahbIa77IlH;IP'7lSl'b;Io/IlH;Ik;b;;P;bI;hQo&;bIlHalI0"kaHaPIahbIיaאak'XIahbIa77IlH;IP'7lSl'b;Io/IlH;Ik;b;;P;bI;hQo&;bI
3ohbko'XIahbIQo&o'XI/;77o3XHSeIShIlH;Iek;X;hy;Io/I…od.3ohbko'XIahbIQo&o'XI/;77o3XHSeIShIlH;Iek;X;hy;Io/I…od.3ohbko'XIahbIQo&o'XI/;77o3XHSeIShIlH;Iek;X;hy;Io/I…od.3ohbko'XIahbIQo&o'XI/;77o3XHSeIShIlH;Iek;X;hy;Io/I…od.
We may note here that Abraham was an example of a rich man who was in
Paradise, for he had recognised that his riches came from God (Genesis 14:23)
and had used them accordingly.
BENSON, "Luke 16:22. And it came to pass —τhIaI7Sll7;IlSP;[IlHalIlH;I";‘‘akIτhIaI7Sll7;IlSP;[IlHalIlH;I";‘‘akIτhIaI7Sll7;IlSP;[IlHalIlH;I";‘‘akIτhIaI7Sll7;IlSP;[IlHalIlH;I";‘‘akI
dieddieddieddied—םokhIo'lI3SlHIH'h‘;k!IahbIeaSh!IahbI3ahlIo/Ia77IlHSh‘X[IahbI3aXIyakkS;bI"&IםokhIo'lI3SlHIH'h‘;k!IahbIeaSh!IahbI3ahlIo/Ia77IlHSh‘X[IahbI3aXIyakkS;bI"&IםokhIo'lI3SlHIH'h‘;k!IahbIeaSh!IahbI3ahlIo/Ia77IlHSh‘X[IahbI3aXIyakkS;bI"&IםokhIo'lI3SlHIH'h‘;k!IahbIeaSh!IahbI3ahlIo/Ia77IlHSh‘X[IahbI3aXIyakkS;bI"&I
ah‘;7XIοaPaאSh‘IyHah‘;Io/IlH;IXy;h;αυIShloI0"kaHaPah‘;7XIοaPaאSh‘IyHah‘;Io/IlH;IXy;h;αυIShloI0"kaHaPah‘;7XIοaPaאSh‘IyHah‘;Io/IlH;IXy;h;αυIShloI0"kaHaPah‘;7XIοaPaאSh‘IyHah‘;Io/IlH;IXy;h;αυIShloI0"kaHaP’XI"oXoPXI"oXoPXI"oXoPXI"oXoP—’oIlH;Iץ;3XIXl&7;bI’oIlH;Iץ;3XIXl&7;bI’oIlH;Iץ;3XIXl&7;bI’oIlH;Iץ;3XIXl&7;bI
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lH;I";‘‘ak!I";Sh‘IaIeSo'XIPah!I/ShbXIHSPX;7/!Ia/l;kI";Sh‘I3a/l;bI"&I‘'akbSahIah‘;7XIlH;I";‘‘ak!I";Sh‘IaIeSo'XIPah!I/ShbXIHSPX;7/!Ia/l;kI";Sh‘I3a/l;bI"&I‘'akbSahIah‘;7XIlH;I";‘‘ak!I";Sh‘IaIeSo'XIPah!I/ShbXIHSPX;7/!Ia/l;kI";Sh‘I3a/l;bI"&I‘'akbSahIah‘;7XIlH;I";‘‘ak!I";Sh‘IaIeSo'XIPah!I/ShbXIHSPX;7/!Ia/l;kI";Sh‘I3a/l;bI"&I‘'akbSahIah‘;7XI
lHko'‘HIlH;I'hrho3hIk;‘SohX!I7aSbIShI0"kaHaPlHko'‘HIlH;I'hrho3hIk;‘SohX!I7aSbIShI0"kaHaPlHko'‘HIlH;I'hrho3hIk;‘SohX!I7aSbIShI0"kaHaPlHko'‘HIlH;I'hrho3hIk;‘SohX!I7aSbIShI0"kaHaP’XI"oXoP[I3H;k;aXIlH;IPahIlHalI3aXIXI"oXoP[I3H;k;aXIlH;IPahIlHalI3aXIXI"oXoP[I3H;k;aXIlH;IPahIlHalI3aXIXI"oXoP[I3H;k;aXIlH;IPahIlHalI3aXI
ShIHS‘HI7S/;!IHa—Sh‘Ieko"a"7&Ia73a&XIe7;aX;bIHSPX;7/I3SlHIlH;IlHo'‘HlIlHalIlH;k;IShIHS‘HI7S/;!IHa—Sh‘Ieko"a"7&Ia73a&XIe7;aX;bIHSPX;7/I3SlHIlH;IlHo'‘HlIlHalIlH;k;IShIHS‘HI7S/;!IHa—Sh‘Ieko"a"7&Ia73a&XIe7;aX;bIHSPX;7/I3SlHIlH;IlHo'‘HlIlHalIlH;k;IShIHS‘HI7S/;!IHa—Sh‘Ieko"a"7&Ia73a&XIe7;aX;bIHSPX;7/I3SlHIlH;IlHo'‘HlIlHalIlH;k;I
3o'7bI";IhoI/'l'k;IXlal;!ISXIaPaא;bI";&ohbI3HalIyahI";I;פek;XX;b!I3H;hIH;I/ShbXI3o'7bI";IhoI/'l'k;IXlal;!ISXIaPaא;bI";&ohbI3HalIyahI";I;פek;XX;b!I3H;hIH;I/ShbXI3o'7bI";IhoI/'l'k;IXlal;!ISXIaPaא;bI";&ohbI3HalIyahI";I;פek;XX;b!I3H;hIH;I/ShbXI3o'7bI";IhoI/'l'k;IXlal;!ISXIaPaא;bI";&ohbI3HalIyahI";I;פek;XX;b!I3H;hIH;I/ShbXI
HSPX;7/Ie7'h‘;bIShIlH;IlokP;hlXIo/IH;77”HSPX;7/Ie7'h‘;bIShIlH;IlokP;hlXIo/IH;77”HSPX;7/Ie7'h‘;bIShIlH;IlokP;hlXIo/IH;77”HSPX;7/Ie7'h‘;bIShIlH;IlokP;hlXIo/IH;77”
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יτ…ךןFך]]F!Iלשן;I3aXIyakkS;bI"&IlH;Iah‘;7X”חIFH;Iβa""ShXIHa—;IahISh—;hlSohIיτ…ךןFך]]F!Iלשן;I3aXIyakkS;bI"&IlH;Iah‘;7X”חIFH;Iβa""ShXIHa—;IahISh—;hlSohIיτ…ךןFך]]F!Iלשן;I3aXIyakkS;bI"&IlH;Iah‘;7X”חIFH;Iβa""ShXIHa—;IahISh—;hlSohIיτ…ךןFך]]F!Iלשן;I3aXIyakkS;bI"&IlH;Iah‘;7X”חIFH;Iβa""ShXIHa—;IahISh—;hlSohI
lHalIlH;k;Iak;IlHk;;I"ahbXIo/Iah‘;7XIall;hbIlH;Ib;alHIo/I3Syr;bIP;h!Iekoy7aSPSh‘!IlHalIlH;k;Iak;IlHk;;I"ahbXIo/Iah‘;7XIall;hbIlH;Ib;alHIo/I3Syr;bIP;h!Iekoy7aSPSh‘!IlHalIlH;k;Iak;IlHk;;I"ahbXIo/Iah‘;7XIall;hbIlH;Ib;alHIo/I3Syr;bIP;h!Iekoy7aSPSh‘!IlHalIlH;k;Iak;IlHk;;I"ahbXIo/Iah‘;7XIall;hbIlH;Ib;alHIo/I3Syr;bIP;h!Iekoy7aSPSh‘!I
לFH;k;ISXIhoIe;ay;!IXaSlHIlH;Iיokb!I'hloIlH;I3Syr;b”לIר'lI3HalIyohy;elSohXIlH;&IלFH;k;ISXIhoIe;ay;!IXaSlHIlH;Iיokb!I'hloIlH;I3Syr;b”לIר'lI3HalIyohy;elSohXIlH;&IלFH;k;ISXIhoIe;ay;!IXaSlHIlH;Iיokb!I'hloIlH;I3Syr;b”לIר'lI3HalIyohy;elSohXIlH;&IלFH;k;ISXIhoIe;ay;!IXaSlHIlH;Iיokb!I'hloIlH;I3Syr;b”לIר'lI3HalIyohy;elSohXIlH;&I
Ha—;Io/Iah‘;7XI";Sh‘Iek;X;hlIalIlH;Ib;alHIo/I‘oobIP;h!I7;lI'XIQ'b‘;I/koPIlHSXIHa—;Io/Iah‘;7XI";Sh‘Iek;X;hlIalIlH;Ib;alHIo/I‘oobIP;h!I7;lI'XIQ'b‘;I/koPIlHSXIHa—;Io/Iah‘;7XI";Sh‘Iek;X;hlIalIlH;Ib;alHIo/I‘oobIP;h!I7;lI'XIQ'b‘;I/koPIlHSXIHa—;Io/Iah‘;7XI";Sh‘Iek;X;hlIalIlH;Ib;alHIo/I‘oobIP;h!I7;lI'XIQ'b‘;I/koPIlHSXI
/o77o3Sh‘IeaXXa‘;4/o77o3Sh‘IeaXXa‘;4/o77o3Sh‘IeaXXa‘;4/o77o3Sh‘IeaXXa‘;4
"The men of Tsippor said, 'Whoever tells us that Rabbi [Judah] is dead, we will
kill him.' Bar Kaphra, looking upon them with his head veiled with a hood, said
unto them, 'Holy men, and angels took hold of the tables of the covenant, and the
hand of the angels prevailed; so that they took away the tables.' They said unto
him, 'Is Rabbi dead then?'" The meaning of this parabolizer was this; Holy men
would fain have detained R. Judah still in the land of the living, but the angels
took him away.
[Into Abraham's bosom.] ...The Jewish schools dispose of the souls of Jews under
a threefold phrase, I can hardly say under a threefold state:--
I. In the garden of Eden, or Paradise. Amongst those many instances that might
be alleged, even to nauseousness, let us take one wherein this very Abraham is
named:
"'He shall be as a tree planted by the rivers of waters.' This is Abraham, whom
God took and planted in the land of Israel; or, whom God took and planted in
Paradise." Take one instance more of one of equal fame and piety, and that was
Moses: "When our master Moses departed into Paradise, he said unto Joshua, 'If
thou hast any doubt upon thee about any thing, inquire now of me concerning
it.'"
II. Under the throne of glory. We have a long story in Avoth R. Nathan of the
angel of death being sent by God to take away the soul of Moses; which when he
could not do, "God taketh hold of him himself, and treasureth him up under the
throne of glory." And a little after; "Nor is Moses' soul only placed under the
throne of glory; but the souls of other just persons also are reposited under the
throne of glory."
Moses, in the words quoted before, is in Paradise; in these words, he is under the
throne of glory. In another place, "he is in heaven ministering before God." So
that under different phrases is the same thing expressed; and this, however, is
made evident, that there the garden of Eden was not to be understood of an
earthly, but a heavenly paradise. That in Revelation 6:9, of 'souls crying under
the altar,' comes pretty near this phrase, of being placed under the throne of
glory. For the Jews conceived of the altar as the throne of the Divine Majesty;
and for that reason the court of the Sanhedrim was placed so near the altar, that
they might be filled with the reverence of the Divine Majesty so near them, while
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they were giving judgment. Only, whereas there is mention of the souls of the
martyrs that had poured out their blood for God, it is an allusion to the blood of
the sacrifices that were wont to be poured out at the foot of the altar.
III. In Abraham's bosom: which if you would know what it is, you need seek no
further than the Rhemists, our countrymen (with grief be it spoken), if you will
believe them; for they upon this place have this passage: "The bosom of
Abraham is the resting-place of all them that died in perfect state of grace before
Christ's time; heaven, before, being shut from men. It is called in Zachary a lake
without water, and sometimes a prison, but most commonly of the divines
Limbus patrum; for that it is thought to have been the higher part or brim of
hell," &c.
If our Saviour had been the first author of this phrase, then might it have been
tolerable to have looked for the meaning of it amongst Christian expositors; but
seeing it is a scheme of speech so familiar amongst the Jews, and our Saviour
spoke no other than in the known and vulgar dialect of that nation, the meaning
must be fetched thence, not from any Greek or Roman lexicon. That which we
are to inquire after is, how it was understood by the auditory then present: and I
may lay any wager that the Jews, when they heard Abraham's bosom mentioned,
did think of nothing less than that kind of limbo which we have here described.
What! Abraham, Isaac, Jacob, Moses, &c., in a lake without water, in prison, on
the very brim of hell! Is this to be in paradise? is this to be under the throne of
glory? And was Lazarus carried thither by angels when he was carried into
Abraham's bosom?
We meet with a phrase amongst the Talmudists; Kiddushin, fol. 72: it is quoted
also from Juchasin, fol. 75. 2. Let us borrow a little patience of the reader, to
transcribe the whole passage:
"Rabbi [Judah] saith to Levi, Represent the Persians to me by some similitude.
He saith, They are like to the host of the house of David. Represent to me the
Iberians. They are like to the angels of destruction. Represent to me the
Ismaelites. They are like the devils of the stinking pit. Represent to me the
disciples of the wise, that are in Babylon. they are like to ministering angels.
When R. [Judah] died, he said, Hoemnia is in Babylon, and consists of
Ammonites wholly. Mesgaria is in Babylon, and wholly consists of spurious
people. Birkah is in Babylon, where two men interchange their wives. Birtha
Sataia is in Babylon, and at this day they depart from God. Acra of Agma is in
Babylon. Ada Bar Ahava is there. This day he sits in Abraham's bosom. This day
is Rabh Judah born in Babylon."
Expositors are not well agreed, neither by whom, nor indeed concerning whom,
those words are spoken, This day he sits 'in the bosom of Abraham.' And for that
reason have I transcribed the whole period, that the reader may spend his
judgment amongst them. The author of Juchasin thinks they may be the words
of Adah Bar Ahavah spoken concerning Rabbi Judah. Another Gloss saith, They
are spoken of Adah Bar Ahavah himself. Let us hear them both: "The day that
Rabbi died, Rabh Adah Bar Ahavah said, by way of prophecy, This day doth he
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sit in Abraham's bosom." "There are those indeed that expound, This day doth
he sit in Abraham's bosom, thus; that is, This day he died. Which if it be to be
understood of Adah Bar Ahavah, the times do not suit. It seems to be understood
therefore, This day he sits in Abraham's bosom: that is, This day is Adah Bar
Ahavah circumcised, and entered into the covenant of Abraham."
But the reader may plainly see, having read out the whole period, that these
words were spoken neither by Adah nor of him, but by Levi, of whom we have
some mention in the beginning of this passage, and spoken concerning Rabbi
Judah that was now dead. It is Levi also that saith, that in his room, on that very
selfsame day, was Rabh Judah born in Babylon, according to the common adage
of their schools, which immediately follows; "A just man never dies, till there be
born in his room one like him." So saith R. Meir; "When R. Akibah died, Rabbi
[Judah] was born: when Rabbi Judah died, Rabh Judah was born: when Rabh
Judah died, Rabba was born: when Rabba died, Rabh Isai was born."
We have here, therefore, if we will make up the story out of both Talmuds,
another not very unlike this of ours. In the Jerusalem Talmud, Rabbi Judah is
conveyed by angels; in the Babylonian, he is placed in Abraham's bosom: neither
would the Glosser have doubted in the least either of the thing, or of the way of
expressing it, so as to have fled to any new exposition, had he not mistook the
person concerning whom these words were uttered. He supposeth them spoken
of Adah Bar Ahavah (wherein he is deceived): and because the times do not fall
in right, if they were to be understood of his death, he therefore frames a new
interpretation of his own, whiles, in the mean time, he acknowledgeth that others
expound it otherwise.
We may find out, therefore, the meaning of the phrase according to the common
interpretation, by observing, first, that it was universally believed amongst the
Jews, that pure and holy souls, when they left this body, went into happiness, to
Abraham. Our Saviour speaks according to the received opinion of that nation in
this affair, when he saith, "Many shall come from the east and from the west,
and shall sit down with Abraham."
Give me leave to transcribe a story a little more largely than usual: "There was a
woman the mother of seven martyrs (so we find it also 2 Maccabees 7)." When
six of her sons were slain, and the youngest brought out in order to it, though but
a child of two years and a half old, "the mother saith to Caesar, 'by the life of thy
head, I beseech thee, O Caesar, let me embrace and kiss my child.' This being
permitted her, she plucked out her breasts and gave it suck. The she; 'By the life
of thy head, I entreat thee, O Caesar, that thou wouldest first kill me and then
the child.' Caesar answered, 'I will not yield to thee in this matter, for it is
written in your own law, The heifer or sheep, with its young one, thou shalt not
kill on the same day.' To whom she; 'O thou foolishest of all mortals, hast thou
performed all the commands, that this only is wanting?' He forthwith commands
that the child should be killed. The mother running into the embraces of her
little son, kissed him and said, 'Go thou, O my son, to Abraham thy father, and
tell him, Thus saith my mother, Do not thou boast, saying, I built an altar, and
offered my son Isaac: for my mother hath built seven altars, and offered seven
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sons in one day,'" &c.
This woman, questionless, did not doubt of the innocence and purity of the soul
of this child, nor of its future happiness, (for we will suppose the truth of the
story) which happiness she expresseth sufficiently by this, that her son was going
to his father Abraham. There are several other things to the same purpose and of
the same mould, that might be produced, but let this suffice in this place:
however, see notes upon verse 24.
Now what this being in Abraham's bosom may signify amongst the Jews, we may
gather from what is spoken of the manners and the death of this R. Judah;
concerning whom it is said, This day he sits in Abraham's bosom. "Rabbi Judah
had the toothache thirteen years; and in all that time there was not an abortive
woman throughout the whole land of Israel." For to him it is that they apply
those words of the prophet, "He was a man of sorrows, and hath borne our
griefs." And for these very pains of his, some had almost persuaded themselves
that he was the Messiah. At length this toothache was relieved by Elias,
appearing in the likeness of R. Chaijah Rubbah, who, by touching his tooth,
cured him. When he died, and was to be buried on the evening of the sabbath,
there were eighteen synagogues accompanied him to his grave. "Miracles were
done; the day did not decline, till every one was got home before the entrance of
the sabbath." Bath Kol pronounced happiness for all those that wept for him,
excepting one by name; which one when he knew himself excepted, threw himself
headlong from the roof of the house, and so died, &c. But to add no more, for his
incomparable learning and piety he was called R. Judah the holy. And whither
would the Jew think such a one would go when he went out of this world? Who
amongst them, when it was said of him that was in Abraham's bosom, would not
without all scruple and hesitancy understand it, that he was in the very embraces
of Abraham, (as they were wont at table one to lie in the other's bosom) in the
exquisite delights and perfect felicities of paradise? not in 'a lake without water,'
'a prison,' 'the very brink of hell.'
ELLICOTT, "(22) Was carried by the angels into Abraham’s bosom.—Of the
three terms in common use among the Jews to express the future state of
blessedness—(1) the Garden of Eden, or Paradise; (2) the Throne of Glory; (3)
the bosom of Abraham—this was the most widely popular. It rested on the idea
of a great feast, in which Abraham was the host. To lie in his bosom, as St. John
in that of our Lord’s (John 13:23), was to be there as the most favoured guest.
And this was the position which was assigned to the beggar, obviously not merely
as a compensation for the “evil things” he had endured on earth, but as the
crown of the faith and patience with which he had borne them. The being
“carried by angels” was literally in accord with the popular Jewish belief. Either
good angels in general, or the special guardian angels of the righteous, took on
them this office.
The rich man also died, and was buried.—As no mention is made of the burial of
the beggar, it is obvious that there is something specially distinctive in the word.
It had been, we may imagine, a stately burial, with hired mourners and all the
pageantry of woe. such as within a few weeks, or even days, was to be the portion
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of the historic Lazarus of Bethany.
23 In Hades, where he was in torment, he looked
up and saw Abraham far away, with Lazarus by
his side.
BARNES, "In hell -The word here translated hell (“Hades”) means literally a
dark, obscure place; the place where departed spirits go, but especially the place
where “wicked” spirits go. See the
Job_10:21-22notes; Isa_14:9note. The following
circumstances are related of it in this parable:
1. It is “far off” from the abodes of the righteous. Lazarus was seen “afar off.”
2. It is a place of torment.
3. There is a great gulf fixed between that and heaven, Luk_16:26.
4. The suffering is great. It is represented by “torment” in a flame, Luk_16:24.
5. There will be no escape from it, Luk_16:26.
The word “hell” here means, therefore, that dark, obscure, and miserable place, far
from heaven, where the wicked shall be punished forever.
He lifted up his eyes -A phrase in common use among the Hebrews, meaning
“he looked,” Gen_13:10; Gen_18:2; Gen_31:10; Deu_8:3; Luk_6:20.
Being in torment -The word “torment” means “pain, anguish” Mat_4:24;
particularly the pain inflicted by the ancients in order to induce people to make
confession of their crimes. These “torments” or tortures were the keenest that they
could inflict, such as the rack, or scourging, or burning; and the use of the word here
denotes that the sufferings of the wicked can be represented only by the extremest
forms of human suffering.
And seeth Abraham ... -This was an aggravation of his misery. One of the first
things that occurred in hell was to look up, and see the poor man that lay at his gate
completely happy. What a contrast! Just now he was rolling in wealth, and the poor
man was at his gate. He had no expectation of these sufferings: now they have come
upon him, and Lazarus is happy and forever fixed in the paradise of God. It is more,
perhaps, than we are authorized to infer, that the wicked will “see” those who are in
paradise. That they will “know” that they are there is certain; but we are not to
suppose that they will be so near together as to be seen, or as to make conversation
possible. These circumstances mean that there will be “a separation,” and that the
wicked in hell will be conscious that the righteous, though on earth they were poor or
despised, will be in heaven. Heaven and hell will be far from each other, and it will be
no small part of the misery of the one that it is far and forever removed from the
other.
GILL, "And in hell he lift up his eyes, being in torments,.... Which may
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design the place of torment, and the miserable state the Scribes and Pharisees, as all
wicked men, enter immediately into upon death, Psa_9:17who in their lifetime were
blind, and are called blind guides, blind watchmen, blind leaders of the blind, and
who were given up to judicial blindness and hardness of heart; but in hell their eyes
are opened, and they see their mistakes about the Messiah, and find themselves in
torments, under dreadful gnawings, and remorse of conscience; and having a terrible
sensation of divine wrath, their worm dies not, and their fire is not quenched: or this
may regard the vengeance of God on the Jews, at the destruction of Jerusalem; when
a fire was kindled against their land, and burned to the lowest hell; and consumed
the earth with her increase, and set on fire the foundations of the mountains; and the
whole land became brimstone, salt, and burning; and they were rooted out of it in
anger, wrath, and great indignation; see Deu_29:23or rather, the dreadful calamities
which came upon them in the times of Adrian at Bither; when their false Messiah Bar
Cochab was taken and slain, and such multitudes of them were destroyed in the most
miserable manner (z), when that people, who before had their eyes darkened, and a
spirit of slumber and stupidity fallen upon them, in those calamities began to be
under some convictions:
and seeth Abraham afar off: the covenant of circumcision given to him, and to
them his natural seed, now of no use to them; their descent from him, of which they
boasted, and in which they trusted, now of no avail; and him in the kingdom of
heaven, and themselves thrust out; see Luk_13:28.
And Lazarus in his bosom; they now found the Messiah was come, and was gone
to heaven, whither they could not come, Joh_7:33. The Jews are convinced that the
Messiah is born, though not revealed; and they sometimes confess, that he was born
the same day Jerusalem was destroyed; and sometimes they say, he sits at the gates
of Rome among the lepers, and at other times, that he is in the walks of paradise (a).
This is said in agreement with the notions of the Jews, that wicked men will see the
righteous in happiness, and themselves in torment; by which the latter will be
aggravated, to which the allusion is; for they say (b),
"the gates of paradise are fixed over against the gates of hell, so that they can see the
righteous in rest, and themselves in distress.''
HENRY, "5. The next news you hear of the rich man,after the account of his
deathand burial,is, that in hell he lifted up his eyes, being in torment,
Luk_16:23.
(1.) His state is very miserable. He is in hell,in hades,in the state of separate souls,
and there he is in the utmost miseryand anguishpossible. As the souls of the
faithful, immediately after they are delivered from the burden of the flesh, are in joy
and felicity,so wicked and unsanctified souls, immediately after they are fetched
from the pleasures of the flesh by death, are in misery and torment endless, useless,
and remediless, and which will be much increased and completed at the resurrection.
This rich manhad entirely devoted himself to the pleasures of the world of sense,
was wholly taken upwith them, and took up with themfor his portion, and therefore
was wholly unfit for the pleasures of the world of spirits;to such a carnal mind as his
they would indeed be no pleasure, nor could he have any relish of them, and
therefore he is of course excluded from them. Yet this is not all; he was hard-hearted
to God's poor, and therefore he is not only cut off from mercy, but he has judgment
without mercy,and falls under a punishment of senseas well as a punishment of
loss.
(2.) The misery of his state is aggravated by his knowledge of the happiness of
Lazarus: He lifts up his eyes,and sees Abraham afar off,and Lazarus in his bosom.
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It is the soul that is in torment,and they are the eyes of the mind that are lifted up.
He now began to consider what was become of Lazarus. He does not find him where
he himself is, nay, he plainly sees him, and with as much assurance as if he had seen
him with his bodily eyes, afar off in the bosom of Abraham. This same aggravation of
the miseries of the damned we had before (Luk_13:28): Ye shall see Abraham, and
Isaac, and Jacob, and all the prophets, in the kingdom of God, and yourselves thrust
out.[1.] He saw Abraham afar off.To see Abraham we should think a pleasing sight;
but to see him afar off was a tormenting sight. Near himself he saw devils and
damned companions, frightful sights, and painful ones; afar off he saw Abraham.
Note, Every sight in hell is aggravating. [2.] He saw Lazarus in him bosom.That
same Lazarus whom he had looked upon with so much scorn and contempt, as not
worthy his notice, he now sees preferred, and to be envied. The sight of him brought
to his mind his own cruel and barbarous conduct towards him; and the sight of him
in that happiness made his own misery the more grievous.
III. Here is an account of what passed between the rich man and Abraham in the
separate state - a state of separation one from another, and of both from this world.
Though it is probable that there will not be, nor are, any such dialogues or discourses
between glorified saints and damned sinners, yet it is very proper, and what is
usually done in descriptions, especially such as are designed to be pathetic and
moving, by such dialogues to represent what will be the mind and sentiments both of
the one and of the other. And since we find damned sinners tormented in the
presence of the Lamb(Rev_14:10), and the faithful servants of God looking upon
them that have transgressed the covenant,there where their worm dies not, and
their fire is not quenched(Isa_66:23, Isa_66:24), such a discourse as this is not
incongruous to be supposed. Now in this discourse we have,
JAMISON, "in hell— not the final place of the lost (for which another word is
used), but as we say “the unseen world.” But as the object here is certainly to depict
the whole tormentof the one and the perfect blissof the other, it comes in this case
to much the same.
seeth Abraham— not God, to whom therefore he cannot cry [Bengel].
CALVIN, "23.And, lifting up, his eyes in hell. Though Christ is relating a
history, yet he describes spiritual things under figures, which he knew to be
adapted to our senses. Souls have neither fingers nor eyes, and are not liable to
thirst, nor do they hold such conversations among themselves as are here
described to have taken place between Abraham and the rich man; but our Lord
has here drawn a picture, which represents the condition of the life to come
according to the measure of our capacity. The general truth conveyed is, that
believing souls, when they have left their bodies, lead a joyful and blessed life out
of this world, and that for the reprobate there are prepared dreadful torments,
which can no more be conceived by our minds than the boundless glory of the
heavens. As it is only in a small measure—gy0Un?gnYfOnf?n5BnfOBnBy0a"GIByBun9UnIGBngy0Un?gnYfOnf?n5BnfOBnBy0a"GIByBun9UnIGBngy0Un?gnYfOnf?n5BnfOBnBy0a"GIByBun9UnIGBngy0Un?gnYfOnf?n5BnfOBnBy0a"GIByBun9UnIGBn
&.aOaIngYnZgu&.aOaIngYnZgu&.aOaIngYnZgu&.aOaIngYnZgu—IGfIn5BnIf?IBn9UnGg.BnIGBn"0gOUn.Ogva?BunIgnV?Qn5Ga’GnYfOnBa’BBu?nf00nIGfIn5BnIf?IBn9UnGg.BnIGBn"0gOUn.Ogva?BunIgnV?Qn5Ga’GnYfOnBa’BBu?nf00nIGfIn5BnIf?IBn9UnGg.BnIGBn"0gOUn.Ogva?BunIgnV?Qn5Ga’GnYfOnBa’BBu?nf00nIGfIn5BnIf?IBn9UnGg.BnIGBn"0gOUn.Ogva?BunIgnV?Qn5Ga’GnYfOnBa’BBu?nf00n
gVOn?By?B?Qn0BInaIn9BnOB’SgyBunBygV"GnIGfInIGBnay’gy’BaFf90BnFBy"Bfy’BngYnZguQngVOn?By?B?Qn0BInaIn9BnOB’SgyBunBygV"GnIGfInIGBnay’gy’BaFf90BnFBy"Bfy’BngYnZguQngVOn?By?B?Qn0BInaIn9BnOB’SgyBunBygV"GnIGfInIGBnay’gy’BaFf90BnFBy"Bfy’BngYnZguQngVOn?By?B?Qn0BInaIn9BnOB’SgyBunBygV"GnIGfInIGBnay’gy’BaFf90BnFBy"Bfy’BngYnZguQn
5Ga’Gnf5faI?nIGBnVy"gu0UQna?n’gvvVya’fIBunIgnV?naynfyng9?’VOBnvfyyBOQn?gnYfOnf?na?n5Ga’Gnf5faI?nIGBnVy"gu0UQna?n’gvvVya’fIBunIgnV?naynfyng9?’VOBnvfyyBOQn?gnYfOnf?na?n5Ga’Gnf5faI?nIGBnVy"gu0UQna?n’gvvVya’fIBunIgnV?naynfyng9?’VOBnvfyyBOQn?gnYfOnf?na?n5Ga’Gnf5faI?nIGBnVy"gu0UQna?n’gvvVya’fIBunIgnV?naynfyng9?’VOBnvfyyBOQn?gnYfOnf?na?n
yB’B??fOUnIgn?IOaSBnIBOOgOnayIgngVOnvayu?EyB’B??fOUnIgn?IOaSBnIBOOgOnayIgngVOnvayu?EyB’B??fOUnIgn?IOaSBnIBOOgOnayIgngVOnvayu?EyB’B??fOUnIgn?IOaSBnIBOOgOnayIgngVOnvayu?E
273

On these subjects the words of Christ give us slender information, and in a
manner which is fitted to restrain curiosity. The wicked are described as
fearfully tormented by the misery which they feel; as desiring some relief, but cut
off from hope, and thus experiencing a double torment; and as having their
anguish increased by being compelled to remember their crimes, and to compare
the present blessedness of believers with their own miserable and lost condition.
In connection with this a conversation is related, as if persons who have no
intercourse with each other were supposed to talk together. When the rich man
says, Father Abraham, this expresses an additional torment, that he perceives,
when it is too late, that he is cut off from the number of the children of Abraham
BENSON, "Luke 16:23. And in hell — חהב שפ םו, in hades; that is, in the unseen,
or invisible world. It must be observed, that both the rich man and Lazarus were
in hades, though in different regions of it: he lifted up his eyes, being in
torments — Our Saviour adapts this circumstance of the parable, says Lightfoot,
to the popular opinion of the Jews. The rabbins say, that the place of torment
and paradise are so situated, that what is done in the one may be seen from the
other. “ר;ya'X;IlH;IoeShSohX!IaXI3;77IaXIlH;I7ah‘'a‘;!Io/IlH;I…k;;rX!ר;ya'X;IlH;IoeShSohX!IaXI3;77IaXIlH;I7ah‘'a‘;!Io/IlH;I…k;;rX!ר;ya'X;IlH;IoeShSohX!IaXI3;77IaXIlH;I7ah‘'a‘;!Io/IlH;I…k;;rX!ר;ya'X;IlH;IoeShSohX!IaXI3;77IaXIlH;I7ah‘'a‘;!Io/IlH;I…k;;rX!”Xa&XIצk”IXa&XIצk”IXa&XIצk”IXa&XIצk”I
Macknight,Macknight,Macknight,Macknight,“HabI"&IlHSXIlSP;IPab;IlH;SkI3a&IShloIץ'b;a!IXoP;ISPa‘Sh;IlHalIo'kIHabI"&IlHSXIlSP;IPab;IlH;SkI3a&IShloIץ'b;a!IXoP;ISPa‘Sh;IlHalIo'kIHabI"&IlHSXIlSP;IPab;IlH;SkI3a&IShloIץ'b;a!IXoP;ISPa‘Sh;IlHalIo'kIHabI"&IlHSXIlSP;IPab;IlH;SkI3a&IShloIץ'b;a!IXoP;ISPa‘Sh;IlHalIo'kI
יokbIHabIlH;SkI/SylSohXIa"o'lIlH;Ia"ob;XIo/Ib;eakl;bIXo'7XIShIHSXI;&;I3H;hIH;IיokbIHabIlH;SkI/SylSohXIa"o'lIlH;Ia"ob;XIo/Ib;eakl;bIXo'7XIShIHSXI;&;I3H;hIH;IיokbIHabIlH;SkI/SylSohXIa"o'lIlH;Ia"ob;XIo/Ib;eakl;bIXo'7XIShIHSXI;&;I3H;hIH;IיokbIHabIlH;SkI/SylSohXIa"o'lIlH;Ia"ob;XIo/Ib;eakl;bIXo'7XIShIHSXI;&;I3H;hIH;I
/okP;bIlHSXIeaka"7;4I"'lIlH;Iak‘'P;hlISXIholIyohy7'XS—;”I0lIlH;IXaP;IlSP;ISlIP'XlI";I/okP;bIlHSXIeaka"7;4I"'lIlH;Iak‘'P;hlISXIholIyohy7'XS—;”I0lIlH;IXaP;IlSP;ISlIP'XlI";I/okP;bIlHSXIeaka"7;4I"'lIlH;Iak‘'P;hlISXIholIyohy7'XS—;”I0lIlH;IXaP;IlSP;ISlIP'XlI";I/okP;bIlHSXIeaka"7;4I"'lIlH;Iak‘'P;hlISXIholIyohy7'XS—;”I0lIlH;IXaP;IlSP;ISlIP'XlI";I
ayrho37;b‘;b!IlHalIHSXIb;XykSelSohXIo/IlHoX;IlHSh‘XIak;IholIbka3hI/koPIlH;I3kSlSh‘XIayrho37;b‘;b!IlHalIHSXIb;XykSelSohXIo/IlHoX;IlHSh‘XIak;IholIbka3hI/koPIlH;I3kSlSh‘XIayrho37;b‘;b!IlHalIHSXIb;XykSelSohXIo/IlHoX;IlHSh‘XIak;IholIbka3hI/koPIlH;I3kSlSh‘XIayrho37;b‘;b!IlHalIHSXIb;XykSelSohXIo/IlHoX;IlHSh‘XIak;IholIbka3hI/koPIlH;I3kSlSh‘XI
o/IlH;I]7bIF;XlaP;hl[I"'lIHa—;IaIk;Pakra"7;Ia//ShSl&IloIlH;Ib;XykSelSohXI3HSyHIlH;Io/IlH;I]7bIF;XlaP;hl[I"'lIHa—;IaIk;Pakra"7;Ia//ShSl&IloIlH;Ib;XykSelSohXI3HSyHIlH;Io/IlH;I]7bIF;XlaP;hl[I"'lIHa—;IaIk;Pakra"7;Ia//ShSl&IloIlH;Ib;XykSelSohXI3HSyHIlH;Io/IlH;I]7bIF;XlaP;hl[I"'lIHa—;IaIk;Pakra"7;Ia//ShSl&IloIlH;Ib;XykSelSohXI3HSyHIlH;I
…k;ySahIeo;lXIHa—;I‘S—;hIo/IlH;P”IFH;&!IaXI3;77IaXIo'kIיokb!Ik;ek;X;hlIlH;Ia"ob;XI…k;ySahIeo;lXIHa—;I‘S—;hIo/IlH;P”IFH;&!IaXI3;77IaXIo'kIיokb!Ik;ek;X;hlIlH;Ia"ob;XI…k;ySahIeo;lXIHa—;I‘S—;hIo/IlH;P”IFH;&!IaXI3;77IaXIo'kIיokb!Ik;ek;X;hlIlH;Ia"ob;XI…k;ySahIeo;lXIHa—;I‘S—;hIo/IlH;P”IFH;&!IaXI3;77IaXIo'kIיokb!Ik;ek;X;hlIlH;Ia"ob;XI
o/IlH;I"7;XX;bIaXI7&Sh‘IyohlS‘'o'XIloIlH;Ik;‘SohXIo/IlH;IbaPh;b!IahbIX;eakal;bIoh7&Io/IlH;I"7;XX;bIaXI7&Sh‘IyohlS‘'o'XIloIlH;Ik;‘SohXIo/IlH;IbaPh;b!IahbIX;eakal;bIoh7&Io/IlH;I"7;XX;bIaXI7&Sh‘IyohlS‘'o'XIloIlH;Ik;‘SohXIo/IlH;IbaPh;b!IahbIX;eakal;bIoh7&Io/IlH;I"7;XX;bIaXI7&Sh‘IyohlS‘'o'XIloIlH;Ik;‘SohXIo/IlH;IbaPh;b!IahbIX;eakal;bIoh7&I
"&IaI‘k;alISPeaXXa"7;IkS—;k!IokIb;;eI‘'7/!IShIX'yHIaIXoklIlHalIlH;I‘HoXlXIyo'7bIla7rI"&IaI‘k;alISPeaXXa"7;IkS—;k!IokIb;;eI‘'7/!IShIX'yHIaIXoklIlHalIlH;I‘HoXlXIyo'7bIla7rI"&IaI‘k;alISPeaXXa"7;IkS—;k!IokIb;;eI‘'7/!IShIX'yHIaIXoklIlHalIlH;I‘HoXlXIyo'7bIla7rI"&IaI‘k;alISPeaXXa"7;IkS—;k!IokIb;;eI‘'7/!IShIX'yHIaIXoklIlHalIlH;I‘HoXlXIyo'7bIla7rI
3SlHIoh;IaholH;kI/koPISlXIoeeoXSl;I"ahrX”IτhIlH;Ieaka"7;!IXo'7X!I3HoX;I"obS;XI3;k;I3SlHIoh;IaholH;kI/koPISlXIoeeoXSl;I"ahrX”IτhIlH;Ieaka"7;!IXo'7X!I3HoX;I"obS;XI3;k;I3SlHIoh;IaholH;kI/koPISlXIoeeoXSl;I"ahrX”IτhIlH;Ieaka"7;!IXo'7X!I3HoX;I"obS;XI3;k;I3SlHIoh;IaholH;kI/koPISlXIoeeoXSl;I"ahrX”IτhIlH;Ieaka"7;!IXo'7X!I3HoX;I"obS;XI3;k;I
"'kS;b!Irho3I;ayHIolH;k!IahbIyoh—;kX;Ilo‘;lH;k!IaXIS/IlH;&IHabI";;hISP"obS;b”IτhI"'kS;b!Irho3I;ayHIolH;k!IahbIyoh—;kX;Ilo‘;lH;k!IaXIS/IlH;&IHabI";;hISP"obS;b”IτhI"'kS;b!Irho3I;ayHIolH;k!IahbIyoh—;kX;Ilo‘;lH;k!IaXIS/IlH;&IHabI";;hISP"obS;b”IτhI"'kS;b!Irho3I;ayHIolH;k!IahbIyoh—;kX;Ilo‘;lH;k!IaXIS/IlH;&IHabI";;hISP"obS;b”IτhI
7Sr;IPahh;k!IlH;IZa‘ahXIShlkob'y;Ib;eakl;bIXo'7XIla7rSh‘Ilo‘;lH;k!IahbIk;ek;X;hlI7Sr;IPahh;k!IlH;IZa‘ahXIShlkob'y;Ib;eakl;bIXo'7XIla7rSh‘Ilo‘;lH;k!IahbIk;ek;X;hlI7Sr;IPahh;k!IlH;IZa‘ahXIShlkob'y;Ib;eakl;bIXo'7XIla7rSh‘Ilo‘;lH;k!IahbIk;ek;X;hlI7Sr;IPahh;k!IlH;IZa‘ahXIShlkob'y;Ib;eakl;bIXo'7XIla7rSh‘Ilo‘;lH;k!IahbIk;ek;X;hlI
lH;PIaXIHa—Sh‘IeaShXIahbIe7;aX'k;XIaha7o‘o'XIloI3HalI3;I/;;7IShIlHSXI7S/;”IτlIX;;PX!IlH;PIaXIHa—Sh‘IeaShXIahbIe7;aX'k;XIaha7o‘o'XIloI3HalI3;I/;;7IShIlHSXI7S/;”IτlIX;;PX!IlH;PIaXIHa—Sh‘IeaShXIahbIe7;aX'k;XIaha7o‘o'XIloI3HalI3;I/;;7IShIlHSXI7S/;”IτlIX;;PX!IlH;PIaXIHa—Sh‘IeaShXIahbIe7;aX'k;XIaha7o‘o'XIloI3HalI3;I/;;7IShIlHSXI7S/;”IτlIX;;PX!I
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…k;ySahIP&lHo7o‘SXlXIl;77I'XIlH;&I7S;IShIaIkS—;kIo/I/Sk;!I3H;k;IlH;&IX'//;kIlH;IXaP;I…k;ySahIP&lHo7o‘SXlXIl;77I'XIlH;&I7S;IShIaIkS—;kIo/I/Sk;!I3H;k;IlH;&IX'//;kIlH;IXaP;I…k;ySahIP&lHo7o‘SXlXIl;77I'XIlH;&I7S;IShIaIkS—;kIo/I/Sk;!I3H;k;IlH;&IX'//;kIlH;IXaP;I…k;ySahIP&lHo7o‘SXlXIl;77I'XIlH;&I7S;IShIaIkS—;kIo/I/Sk;!I3H;k;IlH;&IX'//;kIlH;IXaP;I
lokP;hlXIlH;&I3o'7bIHa—;IX'//;k;bI3HS7;Ia7S—;IHabIlH;SkI"obS;XI";;hI"'kh;b”lokP;hlXIlH;&I3o'7bIHa—;IX'//;k;bI3HS7;Ia7S—;IHabIlH;SkI"obS;XI";;hI"'kh;b”lokP;hlXIlH;&I3o'7bIHa—;IX'//;k;bI3HS7;Ia7S—;IHabIlH;SkI"obS;XI";;hI"'kh;b”lokP;hlXIlH;&I3o'7bIHa—;IX'//;k;bI3HS7;Ia7S—;IHabIlH;SkI"obS;XI";;hI"'kh;b””τlI3S77IτlI3S77IτlI3S77IτlI3S77I
hol!IHo3;—;k!IalIa77I/o77o3I/koPIlH;X;Ik;X;P"7ahy;X!IlHalIlH;Ieaka"7;ISXI/okP;bIohIhol!IHo3;—;k!IalIa77I/o77o3I/koPIlH;X;Ik;X;P"7ahy;X!IlHalIlH;Ieaka"7;ISXI/okP;bIohIhol!IHo3;—;k!IalIa77I/o77o3I/koPIlH;X;Ik;X;P"7ahy;X!IlHalIlH;Ieaka"7;ISXI/okP;bIohIhol!IHo3;—;k!IalIa77I/o77o3I/koPIlH;X;Ik;X;P"7ahy;X!IlHalIlH;Ieaka"7;ISXI/okP;bIohI
lH;I…k;ySahIP&lHo7o‘&!IokIlHalIo'kIיokbIaeeko—;bIo/I3HalIlH;IyoPPohIe;oe7;IlH;I…k;ySahIP&lHo7o‘&!IokIlHalIo'kIיokbIaeeko—;bIo/I3HalIlH;IyoPPohIe;oe7;IlH;I…k;ySahIP&lHo7o‘&!IokIlHalIo'kIיokbIaeeko—;bIo/I3HalIlH;IyoPPohIe;oe7;IlH;I…k;ySahIP&lHo7o‘&!IokIlHalIo'kIיokbIaeeko—;bIo/I3HalIlH;IyoPPohIe;oe7;I
lHo'‘HlIokIXear;Iyohy;khSh‘IlHoX;IPall;kX!Ia‘k;;a"7&IloIlH;IholSohXIahbI7ah‘'a‘;IlHo'‘HlIokIXear;Iyohy;khSh‘IlHoX;IPall;kX!Ia‘k;;a"7&IloIlH;IholSohXIahbI7ah‘'a‘;IlHo'‘HlIokIXear;Iyohy;khSh‘IlHoX;IPall;kX!Ia‘k;;a"7&IloIlH;IholSohXIahbI7ah‘'a‘;IlHo'‘HlIokIXear;Iyohy;khSh‘IlHoX;IPall;kX!Ia‘k;;a"7&IloIlH;IholSohXIahbI7ah‘'a‘;I
o/IlH;I…k;;rX”o/IlH;I…k;;rX”o/IlH;I…k;;rX”o/IlH;I…k;;rX”“τhIeaka"o7Sya7IbSXyo'kX;XIeko—Sb;bIlH;IboylkSh;XIShy'7yal;bIak;IτhIeaka"o7Sya7IbSXyo'kX;XIeko—Sb;bIlH;IboylkSh;XIShy'7yal;bIak;IτhIeaka"o7Sya7IbSXyo'kX;XIeko—Sb;bIlH;IboylkSh;XIShy'7yal;bIak;IτhIeaka"o7Sya7IbSXyo'kX;XIeko—Sb;bIlH;IboylkSh;XIShy'7yal;bIak;I
274

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3SlHI;h—&IahbIX;7/3SlHI;h—&IahbIX;7/3SlHI;h—&IahbIX;7/3SlHI;h—&IahbIX;7/ףccףayy'XSh‘Ik;ekoayH;X”ayy'XSh‘Ik;ekoayH;X”ayy'XSh‘Ik;ekoayH;X”ayy'XSh‘Ik;ekoayH;X”
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3ok7b”Iר'lIoh;Io/IlH;PIk;e;hlXI";/ok;Ib;alH[IlH;IolH;kIbolHIhol4IXoIlH;Ioh;ISXI3ok7b”Iר'lIoh;Io/IlH;PIk;e;hlXI";/ok;Ib;alH[IlH;IolH;kIbolHIhol4IXoIlH;Ioh;ISXI3ok7b”Iר'lIoh;Io/IlH;PIk;e;hlXI";/ok;Ib;alH[IlH;IolH;kIbolHIhol4IXoIlH;Ioh;ISXI3ok7b”Iר'lIoh;Io/IlH;PIk;e;hlXI";/ok;Ib;alH[IlH;IolH;kIbolHIhol4IXoIlH;Ioh;ISXI
/o'hbIXlahbSh‘IShIlH;IaXX;P"7&Io/IlH;IQ'Xl[IlH;IolH;kIShIlH;IaXX;P"7&Io/IlH;I3Syr;b”I/o'hbIXlahbSh‘IShIlH;IaXX;P"7&Io/IlH;IQ'Xl[IlH;IolH;kIShIlH;IaXX;P"7&Io/IlH;I3Syr;b”I/o'hbIXlahbSh‘IShIlH;IaXX;P"7&Io/IlH;IQ'Xl[IlH;IolH;kIShIlH;IaXX;P"7&Io/IlH;I3Syr;b”I/o'hbIXlahbSh‘IShIlH;IaXX;P"7&Io/IlH;IQ'Xl[IlH;IolH;kIShIlH;IaXX;P"7&Io/IlH;I3Syr;b”I
FH;Ioh;IX;;lHIlH;IolH;k!IשlHSXIa‘k;;XI3SlHIlH;IeaXXa‘;Iho3I";/ok;I'XחIahbIXaSlH!IFH;Ioh;IX;;lHIlH;IolH;k!IשlHSXIa‘k;;XI3SlHIlH;IeaXXa‘;Iho3I";/ok;I'XחIahbIXaSlH!IFH;Ioh;IX;;lHIlH;IolH;k!IשlHSXIa‘k;;XI3SlHIlH;IeaXXa‘;Iho3I";/ok;I'XחIahbIXaSlH!IFH;Ioh;IX;;lHIlH;IolH;k!IשlHSXIa‘k;;XI3SlHIlH;IeaXXa‘;Iho3I";/ok;I'XחIahbIXaSlH!I
'Woe!andalas!hereisacceptingofpersonsinthiXIlHSh‘4IH;IahbIτIko"";bIlo‘;lH;k!I'Woe!andalas!hereisacceptingofpersonsinthiXIlHSh‘4IH;IahbIτIko"";bIlo‘;lH;k!I'Woe!andalas!hereisacceptingofpersonsinthiXIlHSh‘4IH;IahbIτIko"";bIlo‘;lH;k!I'Woe!andalas!hereisacceptingofpersonsinthiXIlHSh‘4IH;IahbIτIko"";bIlo‘;lH;k!I
yoPPSll;bIP'kb;kIlo‘;lH;k[IahbIho3IH;IXlahbXIShIlH;Iyoh‘k;‘alSohIo/IlH;IQ'Xl!IahbIyoPPSll;bIP'kb;kIlo‘;lH;k[IahbIho3IH;IXlahbXIShIlH;Iyoh‘k;‘alSohIo/IlH;IQ'Xl!IahbIyoPPSll;bIP'kb;kIlo‘;lH;k[IahbIho3IH;IXlahbXIShIlH;Iyoh‘k;‘alSohIo/IlH;IQ'Xl!IahbIyoPPSll;bIP'kb;kIlo‘;lH;k[IahbIho3IH;IXlahbXIShIlH;Iyoh‘k;‘alSohIo/IlH;IQ'Xl!IahbI
Iinthecongregationofthewicked.'Theyanswerhim,'OthoumostfoolishamongstIinthecongregationofthewicked.'Theyanswerhim,'OthoumostfoolishamongstIinthecongregationofthewicked.'Theyanswerhim,'OthoumostfoolishamongstIinthecongregationofthewicked.'Theyanswerhim,'Othoumostfoolishamongst
Pokla7XIlHalIak;IShIlH;I3ok7bαIFHo'I3;klIa"oPSha"7;!IahbIyaXlI/oklHI/okIlHk;;Iba&XIPokla7XIlHalIak;IShIlH;I3ok7bαIFHo'I3;klIa"oPSha"7;!IahbIyaXlI/oklHI/okIlHk;;Iba&XIPokla7XIlHalIak;IShIlH;I3ok7bαIFHo'I3;klIa"oPSha"7;!IahbIyaXlI/oklHI/okIlHk;;Iba&XIPokla7XIlHalIak;IShIlH;I3ok7bαIFHo'I3;klIa"oPSha"7;!IahbIyaXlI/oklHI/okIlHk;;Iba&XI
a/l;kIlH&Ib;alH!IahbIlH;&IbSbIholI7a&IlH;;IShIlH;I‘ka—;4IlH;I3okPI3aXI'hb;kIlH;;!Ia/l;kIlH&Ib;alH!IahbIlH;&IbSbIholI7a&IlH;;IShIlH;I‘ka—;4IlH;I3okPI3aXI'hb;kIlH;;!Ia/l;kIlH&Ib;alH!IahbIlH;&IbSbIholI7a&IlH;;IShIlH;I‘ka—;4IlH;I3okPI3aXI'hb;kIlH;;!Ia/l;kIlH&Ib;alH!IahbIlH;&IbSbIholI7a&IlH;;IShIlH;I‘ka—;4IlH;I3okPI3aXI'hb;kIlH;;!I
ahbIlH;I3okPIyo—;k;bIlH;;4I3HSyHI3H;hIlHSXIyoPeahSohIo/IlHSh;IyaP;IloIahbIlH;I3okPIyo—;k;bIlH;;4I3HSyHI3H;hIlHSXIyoPeahSohIo/IlHSh;IyaP;IloIahbIlH;I3okPIyo—;k;bIlH;;4I3HSyHI3H;hIlHSXIyoPeahSohIo/IlHSh;IyaP;IloIahbIlH;I3okPIyo—;k;bIlH;;4I3HSyHI3H;hIlHSXIyoPeahSohIo/IlHSh;IyaP;IloI
'hb;kXlahb!IH;I";yaP;IaIe;hSl;hl”IτlI3aXIShIlH&Ieo3;kIa7XoIloIHa—;Ik;e;hl;b!I"'lI'hb;kXlahb!IH;I";yaP;IaIe;hSl;hl”IτlI3aXIShIlH&Ieo3;kIa7XoIloIHa—;Ik;e;hl;b!I"'lI'hb;kXlahb!IH;I";yaP;IaIe;hSl;hl”IτlI3aXIShIlH&Ieo3;kIa7XoIloIHa—;Ik;e;hl;b!I"'lI'hb;kXlahb!IH;I";yaP;IaIe;hSl;hl”IτlI3aXIShIlH&Ieo3;kIa7XoIloIHa—;Ik;e;hl;b!I"'lI
thoudidstnot.'Hesaithuntothem,'Letmegonowandbecomeapenitent,'Butthoudidstnot.'Hesaithuntothem,'Letmegonowandbecomeapenitent,'Butthoudidstnot.'Hesaithuntothem,'Letmegonowandbecomeapenitent,'Butthoudidstnot.'Hesaithuntothem,'Letmegonowandbecomeapenitent,'But
theysay,'Othoufoolishestofmen,dostthounotrho3IlHalIlHSXI3ok7bIShI3HSyHIlHo'Itheysay,'Othoufoolishestofmen,dostthounotrho3IlHalIlHSXI3ok7bIShI3HSyHIlHo'Itheysay,'Othoufoolishestofmen,dostthounotrho3IlHalIlHSXI3ok7bIShI3HSyHIlHo'Itheysay,'Othoufoolishestofmen,dostthounotrho3IlHalIlHSXI3ok7bIShI3HSyHIlHo'I
aklISXI7Sr;IlH;IXa""alH!IahbIlH;I3ok7bIo'lIo/I3HSyHIlHo'IyaP;XlISXI7Sr;IlH;I;—;hSh‘Io/IaklISXI7Sr;IlH;IXa""alH!IahbIlH;I3ok7bIo'lIo/I3HSyHIlHo'IyaP;XlISXI7Sr;IlH;I;—;hSh‘Io/IaklISXI7Sr;IlH;IXa""alH!IahbIlH;I3ok7bIo'lIo/I3HSyHIlHo'IyaP;XlISXI7Sr;IlH;I;—;hSh‘Io/IaklISXI7Sr;IlH;IXa""alH!IahbIlH;I3ok7bIo'lIo/I3HSyHIlHo'IyaP;XlISXI7Sr;IlH;I;—;hSh‘Io/I
lH;IXa""alHזIτ/IlHo'IboXlIholIeko—Sb;IXoP;lHSh‘IohIlH;I;—;hSh‘Io/IlH;IXa""alH!IlH;IXa""alHזIτ/IlHo'IboXlIholIeko—Sb;IXoP;lHSh‘IohIlH;I;—;hSh‘Io/IlH;IXa""alH!IlH;IXa""alHזIτ/IlHo'IboXlIholIeko—Sb;IXoP;lHSh‘IohIlH;I;—;hSh‘Io/IlH;IXa""alH!IlH;IXa""alHזIτ/IlHo'IboXlIholIeko—Sb;IXoP;lHSh‘IohIlH;I;—;hSh‘Io/IlH;IXa""alH!I
275

5GfIn5a0InIGgVnBfIngynIGBn?f99fIGnufUqnkg?InIGgVnygInSyg5nIGfInIGBn5gO0ungVIngYn5GfIn5a0InIGgVnBfIngynIGBn?f99fIGnufUqnkg?InIGgVnygInSyg5nIGfInIGBn5gO0ungVIngYn5GfIn5a0InIGgVnBfIngynIGBn?f99fIGnufUqnkg?InIGgVnygInSyg5nIGfInIGBn5gO0ungVIngYn5GfIn5a0InIGgVnBfIngynIGBn?f99fIGnufUqnkg?InIGgVnygInSyg5nIGfInIGBn5gO0ungVIngYn
5Ga’GnIGgVn’fvB?Ina?n0aSBnIGBn0fyuQnfyunIGBn5gO0unayn5Ga’GnIGgVnyg5nfOIna?n0aSBnIGBn5Ga’GnIGgVn’fvB?Ina?n0aSBnIGBn0fyuQnfyunIGBn5gO0unayn5Ga’GnIGgVnyg5nfOIna?n0aSBnIGBn5Ga’GnIGgVn’fvB?Ina?n0aSBnIGBn0fyuQnfyunIGBn5gO0unayn5Ga’GnIGgVnyg5nfOIna?n0aSBnIGBn5Ga’GnIGgVn’fvB?Ina?n0aSBnIGBn0fyuQnfyunIGBn5gO0unayn5Ga’GnIGgVnyg5nfOIna?n0aSBnIGBn
?BfqnUYnfnvfynvfSBnygn.OgFa?agyngyn0fyunYgOn5GfInGBn?GgV0unBfInfIn?BfQn5GfIn5a00nGBn?BfqnUYnfnvfynvfSBnygn.OgFa?agyngyn0fyunYgOn5GfInGBn?GgV0unBfInfIn?BfQn5GfIn5a00nGBn?BfqnUYnfnvfynvfSBnygn.OgFa?agyngyn0fyunYgOn5GfInGBn?GgV0unBfInfIn?BfQn5GfIn5a00nGBn?BfqnUYnfnvfynvfSBnygn.OgFa?agyngyn0fyunYgOn5GfInGBn?GgV0unBfInfIn?BfQn5GfIn5a00nGBn
havetoeat?'Hegnashedhisteethandgnawedhiso5ynY0B?GE]havetoeat?'Hegnashedhisteethandgnawedhiso5ynY0B?GE]havetoeat?'Hegnashedhisteethandgnawedhiso5ynY0B?GE]havetoeat?'Hegnashedhisteethandgnawedhiso5ynY0B?GE]
SBC 23-24, "
Prayer to Saints, and Purgatory. These are two points of doctrine, upon
which I think that we may regard this parable as throwing light, without straining its
words to purposes for which they were not intended.
I. The first doctrine to which I allude is that of prayer to saints. (1) I observe that the
description of the resting-place of the blessed, as "Abraham’s bosom," is the adoption
of a merely Jewish figure for the condition of the departed. To be taken to that place
in which Abraham, the head and father of their race, was, and to remain in his
society, was to the mind of a pious Jew the fulfilment of all his soul’s hopes; and the
Lord, not desiring to raise the veil which hides the mysteries of the unseen world,
adopted a description of the regions of the departed which at once explained itself to
those whom He addressed, inasmuch as they were Jews. (2) Even if we do look upon
the prayer of the rich man to Abraham as an example of a prayer to a saint, still that
prayer was not answered. Abraham, without saying whether he had or had not the
power to grant the request, shows why it would be wrong that it should be granted.
The five brethren were in the hands of the Judge of all the earth, who would
assuredly do right; and therefore it would be useless for him to interfere in a matter
which was in God’s own hands. This seems to point out the immorality of allprayers
made to saints. For why are not the prayers made to God Himself? The conduct of
Abraham seems to show that prayers to saints must either be unanswered and
therefore vain, or else answered at the expense of interfering with the all-wise
government of a just and jealous God.
II. The doctrine of purgatory. The rich man seems to me to be himself the best
evidence we can have of the entire impossibility of changing the condition of those
whose time of trial has terminated, and whose time of retribution has come; for those
reasons which prevented the prayer offered to Abraham from being answered,
though it is true that that prayer was one offered by a sinner in his torment, are quite
as cogent when they are applied to prayers offered upon earth by the friends who
have been left behind. The parable shows us, not only the futility of the prayers of the
dead for their surviving friends, but also the emptiness of the prayers of surviving
friends for the dead. There is a great gulf fixed; the saint cannot pass it to help the
sinner, neither can the sinner pass it to claim the company of the saint.
Bishop Harvey Goodwin, Parish Sermons,5th series, p. 276.
ELLICOTT, "(23) And in hell.—The Greek word is Hades, not Gehenna; the
unseen world of the dead, not the final prison of the souls of the lost. (See Note
on Matthew 5:22.) It lies almost on the surface of the parable that it describes an
earlier stage of the life after death than that in Matthew 25:31-46. There is no
mention here of the Advent of the Judge. As far as the parable itself is
concerned, there is nothing to exclude the thought that the torments might have
in part the character of a discipline as well as of retribution.
276

In torments.—The Greek word was applied originally to the test or touchstone of
metals, then to the torture to which men had recourse as the one sure test of the
veracity of witnesses, than to torments generally. The nature of the “torments”
here is suggested by the “flame” of the next verse, but that word has to be taken
with all its symbolic associations, and does not necessarily imply the material
element of fire. (See Notes on Mark 9:43-49.) What is meant is that there shall be
for the soul of the evil-doer, when brought face to face with that holiness of God
which is as a consuming fire (Hebrews 12:29), an anguish as intolerable as the
touch of earthly flame is to the nerves of the mortal body. The thought is
expressed with great beauty in Dr. Newman’s Dream of Gerontius:—
“And these two pains, so counter and so keen,—
The longing for Him, when thou seest Him not;
The shame of self at thought of seeing Him,—
Will be thy veriest, sharpest purgatory.”
Seeth Abraham afar off, and Lazarus in his bosom.—Here again we are in a
region of symbolic imagery, under which we discern the truth that the souls of
those who have yielded to selfish indulgence will discover after death that those
whom they have scorned and neglected during their life are admitted, if worthy
of admission, to the enjoyment of a rest and refreshment from which they
themselves are, by their own act and deed, excluded.
24 So he called to him, ‘ךalH;kI0"kaHaP!IHa—;IךalH;kI0"kaHaP!IHa—;IךalH;kI0"kaHaP!IHa—;IךalH;kI0"kaHaP!IHa—;I
eSl&IohIP;IahbIX;hbIיaאak'XIloIbSeIlH;IlSeIo/IHSXIeSl&IohIP;IahbIX;hbIיaאak'XIloIbSeIlH;IlSeIo/IHSXIeSl&IohIP;IahbIX;hbIיaאak'XIloIbSeIlH;IlSeIo/IHSXIeSl&IohIP;IahbIX;hbIיaאak'XIloIbSeIlH;IlSeIo/IHSXI
/Sh‘;kIShI3al;kIahbIyoo7IP&Iloh‘';!I";ya'X;IτIaPI/Sh‘;kIShI3al;kIahbIyoo7IP&Iloh‘';!I";ya'X;IτIaPI/Sh‘;kIShI3al;kIahbIyoo7IP&Iloh‘';!I";ya'X;IτIaPI/Sh‘;kIShI3al;kIahbIyoo7IP&Iloh‘';!I";ya'X;IτIaPI
ShIa‘oh&IShIlHSXI/Sk;”ShIa‘oh&IShIlHSXI/Sk;”ShIa‘oh&IShIlHSXI/Sk;”ShIa‘oh&IShIlHSXI/Sk;”’
277

f—XX[&Qn]f—XX[&Qn]f—XX[&Qn]f—XX[&Qn]efIGBOn—9OfGfvnefIGBOn—9OfGfvnefIGBOn—9OfGfvnefIGBOn—9OfGfvncccc !GBnbB5?n’gy?auBOBunaInfn?a"yf0nGgygOnIGfIn—9OfGfvn5f?n
their“father”c IGfIna?QnIGfInIGBUn5BOB“descendants”YOgvnGavEn!GgV"GnIGa?nvfyn5f?nyg5nayn
va?BOUQnUBInGBn?BBv?nygInIgnGfFBnf9fyugyBunIGBnauBfngYnGa?nOB0fIagynIgnIGBnYfIGBOngYnIGBn
YfaIGYV0En!GBnbB5?n?V..g?BunIGfInuB.fOIBun?.aOaI?nva"GInSyg5nfyun’gyFBO?Bn5aIGnBf’GngIGBOEn
&BBnZa"GIYggIngynIGa?n.0f’BEn]VOn&fFagVOn?.BfS?nayn’gyYgOvaIUn5aIGnIGfIn.OBFfa0ay"ng.ayagy[n
fyunf?naIn5f?nygInBf?UnIgn’gyFBUnauBf?nf9gVInIGBn?.aOaIVf0n5gO0un5aIGgVIn?gvBn?V’Gn
OB.OB?ByIfIagyQnGBQnIGBOBYgOBQn?.BfS?naynIGBn0fy"Vf"Bn5Ga’Gn5f?nV?Vf0naynGa?nIavBEnYBnfOBnygIQn
Gg5BFBOQnIgn?V..g?BnIGfInIGa?n5f?“literally”IOVBQn9VIngy0UnIGfInaIn5f?nuB?a"yBunIgnOB.OB?ByIn
vgOBn’0BfO0UnIGBn?VYYBOay"?ngYnIGBnOa’GnvfynaynGB00.
`fFBnvBO’UngynvBn`fFBnvBO’UngynvBn`fFBnvBO’UngynvBn`fFBnvBO’UngynvBncccc naIUnvBEn!GBnOa’Gnvfyna?nygInOB.OB?ByIBunf?n’f00ay"ngy“God.”!GBn
vBO’UngYnZgun5a00n9BnfInfynByun5GBynIGBn?gV0na?n0g?IEnXgOnuaunGB“ask”Ign9BnOB0Bf?BunYOgvn
IGfIn.0f’BEnZg?In?.aOaI?“know”IGfInIGBaOn?VYYBOay"?n5a00nGfFBnygnByuQnfyunIGfInaIn5gV0un9Bnayn
FfaynIgnf?SnIgnB?’f.BnIGBn.0f’BngYnIgOvByIEnXgOnugB?nGBnf?SnIgn9BnfuvaIIBun5GBOBnZfpfOV?n
5f?En`BnGfunyg“desire”Ign9BnaynfnGg0Un.0f’BQnfyunGBn5B00nSyB5nIGfInIGBOBn5f?nygnOB?IgOfIagyn
IgnIGg?Bn5Ggngy’Bn?aySnug5ynIgnGB00E
&ByunZfpfOV?n&ByunZfpfOV?n&ByunZfpfOV?n&ByunZfpfOV?ncccc !Ga?n?Gg5?nGg5n0g5nGBn5f?nOBuV’BuQnfyunGg5nIGBn’aO’Vv?Ify’B?ngYn.Bg.0Bn
’Gfy"Bn5GBynIGBUnuaBEnbV?In9BYgOBQnZfpfOV?n5f?n0faunfInGa?n"fIBnYV00ngYn?gOB?[nyg5nGBna?nGf..Un
aynGBfFByEnbV?In9BYgOBQnGBnGfunygIGay"nIgn"aFBQnfyunIGBnOa’Gnvfyn’gV0unBa.B’InIgnuBOaFBnygn
9ByBYaInYOgvnGav[nyg5nGBnf?S?Qnf?nIGBnGa"GB?InYfFgOQnIGfInGBnva"GIn’gvBnfyunOByuBOnGavn
OB0aBYEn&ggynIGBn.ggOB?InvfyngynBfOIGQnaYnGBna?nfnYOaByungYnZguQn5a00nGfFBnvBO’aB?n5Ga’GnIGBn
Oa’GQnaYnVy.OB.fOBunIgnuaBQn’fynyBFBOng9IfayEn!GBnOa’Gn5a00nygn0gy"BOnuB?.a?Bn?V’Gn.Bg.0B[nIGBUn
would“then”9Bn"0fungYnIGBaOnYOaByu?Ga.Qnfyun5gV0un9B"nYgOnIGBn?0a"GIB?InYfFgOnfInIGBaOnGfyu?E
ka.nIGBnIa.nEEEnka.nIGBnIa.nEEEnka.nIGBnIa.nEEEnka.nIGBnIa.nEEEncccc !Ga?n5f?nfn?vf00nYfFgOnIgnf?SQnfyunaIn?Gg5?nIGBn"OBfIyB??ngYnGa?nua?IOB??n5GByn
?gn?vf00nfnIGay"n5gV0un9Bn’gy?auBOBunfn"OBfInOB0aBY.
\gg0nvUnIgy"VBn\gg0nvUnIgy"VBn\gg0nvUnIgy"VBn\gg0nvUnIgy"VBncccc !GBnBYYB’IngYn"OBfI“heat”gynIGBn9guUna?nIgn.OguV’Bnf0vg?In
ay?V..gOIf90BnIGaO?IEn!Gg?Bn5GgnIOfFB0nayn9VOyay"nuB?BOI?nIGV?n?VYYBOnayBa.OB??a90Un5GBynIGBUn
fOBnuB.OaFBungYn5fIBOEn&g“pain”gYnfyUnSayun.OguV’B?nIGaO?IQnfyun.fOIa’V0fO0UnaYn’gyyB’IBun
5aIGnYBFBOEn!GBn?VYYBOay"?ngYnIGBnOa’GnvfynfOBQnIGBOBYgOBQnOB.OB?ByIBunf?n.OguV’ay"n9VOyay"
“thirst,”?gnvV’GnIGfInBFBynfnuOg.ngYn5fIBOn5gV0un9BnOBYOB?Gay"nIgnGa?nIgy"VBEnYBn’fyn?’fO’Bn
YgOvnfynauBfngYnvgOBnua?IOB??nfyunva?BOUnIGfyn5GBOBnIGa?na?n’gyIayVBunYOgvngyBnufUnIgn
fygIGBOn5aIGgVInOB0aBYEnYBnfOBnygInIgn?V..g?BnIGfInGBnGfun9BByn"Va0IUngYnfyUn.fOIa’V0fOn
5a’SBuyB??n5aIGnGa?“tongue”f?nIGBn’fV?BngYnIGa?EnUIna?n?av.0UnfynauBfnIgnOB.OB?ByInIGBnyfIVOf0n
BYYB’IngYn"OBfIn?VYYBOay"QnfyunB?.B’af00Un?VYYBOay"naynIGBnvau?IngYn"OBfInGBfIE
UnfvnIgOvByIBunUnfvnIgOvByIBunUnfvnIgOvByIBunUnfvnIgOvByIBuncccc Unfvnaynfy"Va?Gnc aynay?V..gOIf90Bnua?IOB??E
UynIGa?nY0fvBnUynIGa?nY0fvBnUynIGa?nY0fvBnUynIGa?nY0fvBncccc !GBn0g?InfOBngYIBynOB.OB?ByIBunf?n?VYYBOay"“aynY0fvB?Q”because“fire”a?nfyn
278

avf"BngYnIGBn?BFBOB?In.faynIGfIn5BnSyg5EnUIna?nygIn’BOIfayQnGg5BFBOQnIGfInIGBn5a’SBun5a00n9Bn
uggvBunIgn?VYYBOnay“material”YaOBEn&BBnIGBnygIB?nfInMar_9:44.
GILL, "And he cried and said, father Abraham,.... The Jews used to call
Abraham their father, and were proud of their descent from him, Mat_3:9and so
persons are after death represented by them, as speaking to, and discoursing with
him; as in the passage cited in the note See Gill on Luk_16:22to which the following
may be added (c);
"says R. Jonathan, from whence does it appear that the dead discourse with each
other? it is said, Deu_34:4"And the Lord said unto him, this is the land which I
sware unto Abraham, unto Isaac, and unto Jacob, saying", &c. what is the meaning of
the word "saying?" the holy blessed God said to Moses, "go say to Abraham", &c.''
And here the Jews, in their distress, are represented as applying to him, saying,
have mercy on me, and send Lazarus; which seems to have respect to the mercy
promised to Abraham, the covenant made with him, and the oath swore unto him, to
send the Messiah, Luk_1:70and which now, too late, these wretched Jews plead, the
Messiah being sent already:
that he may dip the tip of his finger in water; in allusion to the washings and
purifications among the Jews, and the sprinkling of blood by the finger of the high
priest; which were typical of cleansing, pardon, comfort, and refreshment, by the
grace and blood of Christ:
and cool my tongue; which had spoken so many scurrilous and blasphemous
things of Christ; saying that he was a sinner, a glutton, and a winebibber, a
Samaritan, and had a devil; that he cast out devils by Beelzebub, the prince of devils;
and that he was a seditious person, and guilty of blasphemy: so the Jews represent
persons in hell, desirous of cooling water, and as sometimes favoured with it, and
sometimes not: they say (d), he that reads "Keriat Shema, (i.e. hear, O Israel", &c.)
and very accurately examines the letters of it, ןיננצמ, "they cool hell for him", as it is
said, Psa_68:14. And elsewhere (e), they speak of a disciple, or good man, that was
seen after death amidst gardens, and orchards, and fountains of water; and of a
publican, or wicked man, seen standing by the bank of a river, seeking nHLsnH”bn”6bb
יטמ, "to come to the water, but could not come at it". So Mahomet (f)has a passage
that is somewhat like to this text;
"the inhabitants of hell fire, shall call to the inhabitants of paradise, saying, pour
upon us some water, or of those refreshments God hath bestowed on you.''
This man could not so much as get a drop of water to cool his tongue, not the least
refreshment, nor mitigation of the anguish of his conscience, for the sins of his
tongue:
for I am tormented in this flame; in the destruction of Jerusalem, and
calamities at Bither, and other afflictions; together with the wrath of God poured into
the conscience, and the bitter remorses of that for speaking against the Messiah; and
279

which are still greater in hell, where the worm dies not, and the fire is not quenched.
HENRY, "1. The request which the rich man made to Abraham for some
mitigation of his present misery, Luk_16:24. Seeing Abraham afar off, he cried to
him,cried aloud, as one in earnest, and as one in pain and misery, mixing shrieks
with his petitions, to enforce them by moving compassion. He that used to command
aloud now begsaloud, louder than ever Lazarus did at his gate. The songs of his riot
and revels are all turned into lamentations. Observe here,
(1.) The title he gives to Abraham: Father Abraham.Note, There are many in hell
that can call Abraham father,that were Abraham's seed after the flesh, nay, and
many that were, in name and profession, the children of the covenant made with
Abraham. Perhaps this rich man, in his carnal mirth, had ridiculed Abraham and the
story of Abraham, as the scoffers of the latter days do; but now he gives him a title of
respect, Father Abraham.Note, The day is coming when wicked men will be glad to
scrape acquaintance with the righteous, and to claim kindred to them, though now
they slight them. Abraham in this description represents Christ, for to him all
judgment is committed, and it is his mind that Abraham here speaks. Those that now
slight Christ will shortly make their court to him, Lord, Lord.
(2.) The representation he makes to him of his present deplorable condition: I am
tormented in this flame.It is the torment of his soul that he complains of, and
therefore such a fire as will operate upon souls; and such a fire the wrath of Godis,
fastening upon a guilty conscience; such a fire horror of mind is, and the reproaches
of a self-accusing self-condemning heart. Nothing is more painful and terrible to the
body than to be tormented with fire; by this therefore the miseries and agonies of
damned souls are represented.
(3.) His request to Abraham, in consideration of this misery: Have mercy on me.
Note, The day is coming when those that make light of divine mercy will beg hard for
it. O for mercy, mercy,when the day of mercy is over, and offers of mercy are no
more made. He that had no mercy on Lazarus, yet expects Lazarus should have
mercy on him; “for,” thinks he, “Lazarus is better natured than ever I was.” The
particular favour he begs is, Send Lazarus, that he may dip the tip of his finger in
water, and cool my tongue.[1.] Here he complains of the torment of his tongue
particularly, as if he were more tormented there than in any other part, the
punishment answering the sin. The tongueis one of the organs of speech, and by the
torment of that he is put in mind of all the wicked words that he had spoken against
God and man, his cursing, and swearing, and blasphemy, all his hard speeches,and
filthy speeches;by his words he is condemned,and therefore in his tongue he is
tormented. The tongue is also one of the organs of tasting,and therefore the
torments of that will remind him of his inordinate relish of the delights of sense,
which he had rolled under his tongue.[2.] He desires a drop of water to cool his
tongue.He does not say, “Father Abraham, order me a release from this misery, help
me out of this pit,” for he utterly despairedof this; but he asks as small a thing as
could be asked, a drop of waterto cool his tongue for one moment. [3.] He
sometimes suspected that he had herein an ill design upon Lazarus, and hoped, if he
could get him within his reach, he should keep him from returning to the bosom of
Abraham. The heart that is filled with rage against God is filled with rage against the
people of God. But we will think more charitably even of a damned sinner, and
suppose he intended here to show respect to Lazarus, as one to whom he would now
gladly be beholden. He nameshim, because he knowshim, and thinks Lazarus will
not be unwilling to do him this good office for old acquaintance' sake. Grotius here
quotes Plato describing the torments of wicked souls, and among other things he
says, They are continually ravingon those whom they have murdered,or been any
280

way injurious to,calling upon them to forgive themthe wrongs they did them. Note,
There is a day coming when those that now hate and despise the people of God would
gladly receive kindness from them.
2. The reply which Abraham gave to this request. In general, he did not grant it. He
would not allow him one drop of water, to coolhis tongue. Note, The damned in hell
shall not have any the least abatement or mitigation of their torment. If we now
improve the day of our opportunities, we may have a full and lasting satisfaction in
the streams of mercy; but, if we now slight the offer, it will be in vain in hell to expect
the least drop of mercy. See how justly this rich man is paid in his own coin. He that
denied a crumb is denied a drop. Now it is said to us, Ask, and it shall be given you;
but, if we let slip this accepted time, we may ask, and it shall not be given us. But this
is not all; had Abraham only said, “You shall have nothing to abate your torment,” it
had been sad; but he says a great deal which would add to his torment, and make the
flame the hotter, for every thing in hell will be tormenting.
(1.) He calls him son,a kind and civil title, but here it serves only to aggravate the
denial of his request, which shut up the bowels of the compassion of a father from
him. He had been a son, but a rebellious one, and now an abandoned disinherited
one. See the folly of those who rely on that plea, We have Abraham to our father,
when we find one in hell, and likely to be there for ever, whom Abraham calls son.
(2.) He puts him in mind of what had been both his own condition and the
condition of Lazarus, in their life-time: Son, remember;this is a cutting word. The
memories of damned souls will be their tormentors, and conscience will then be
awakened and stirred up to do its office, which here they would not suffer it to do.
Nothing will bring more oil to the flames of hell than Son, remember.Now sinners
are called upon to remember,but they do not, they will not, they find ways to avoid
it. “Son, rememberthy Creator, thy Redeemer, remember thy latter end;” but they
can turn a deaf ear to these mementos,and forget that for which they have their
memories; justly therefore will their everlasting misery arise from a Son, remember,
to which they will not be able to turn a deaf ear. What a dreadful peal will this ring in
our ears, “Son, rememberthe many warnings that were given thee not to come to this
place of torment, which thou wouldest not regard; remember the fair offers made
thee of eternal life and glory, which thou wouldest not accept!” But that which he is
here put in mind of is, [1.] That thou in thy life-time receivedst thy good things.He
does not tell him that he had abusedthem, but that he had receivedthem:
“Remember what a bountiful benefactor God has been to thee, how ready he was to
do thee good; thou canst not therefore say he owes thee any thing, no, not a drop of
water.What he gave thee thou receivedst,and that was all; thou never gavest him a
receipt for them, in a thankful acknowledgment of them, much less didst thou ever
make any grateful return for them or improvement of them; thou hast been the grave
of God's blessings, in which they were buried, not the field of them, in which they
were sown. Thou receivedst thy good things;thou receivedst them, and usedst them,
as if they had been thine own,and thou hadst not been at all accountable for them.
Or, rather, they were the things which thou didst choose for thy good things,which
were in thine eye the best things,which thou didst content thyself with, and portion
thyself in. Thou hadst meat, and drink, and clothes of the richest and finest, and
these were the things thou didst place thy happiness in; they were thy reward, thy
consolation,the pennythou didst agree for,and thou hast had it. Thou wast for the
good things of thy life-time,and hadst no thought of better things in another life, and
therefore hast no reason to expect them. The day of thy good thingsis past and gone,
and now is the day of thy evil things,of recompence for all thy evil deeds. Thou hast
already had the last drop of the vials of mercythat thou couldest expect to fall to thy
share; and there remains nothing but vials of wrathwithout mixture.” [2.]
“Remember too what evil things Lazarus received.Thou enviest him his happiness
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here; but think what a large share of miseries he had in his life-time.Thou hast as
much goodas could be thought to fall to the lot of so bad a man,and he as much evil
as could be thought to fall to the lot of so good a man.He receivedhis evil things; he
bore them patiently, received them from the hand of God, as Job did (Job_2:10,
Shall we receive good at the hand of the Lord, and shall we not receive evil also?) -
he receivedthem as physic appointed for the cure of his spiritual distempers, and the
cure was effected.” As wicked people have good thingsin this life only, and at death
they are for ever separated from all good, so godly people have evil things only in this
life,and at death they are for ever put out of the reach of them. Now Abraham, by
putting him in mind of both these together, awakens his conscience to remind him
how he had behaved towards Lazarus, when he was reveling in his good thingsand
Lazarus groaning under his evil things;he cannot forget that then he would not help
Lazarus, and how then could he expect that Lazarus should now help him? Had
Lazarus in his life-time afterwards grown rich, and he poor, Lazarus would have
thought it his duty to relieve him, and not to have upbraided him with his former
unkindness; but, in the future state of recompence and retribution, those that are
now dealt with, both by God and man, better than they deserve, must expect to be
rewarded every man according to his works.
JAMISON, "Father Abraham— a well-founded, but unavailing, claim of
natural descent (
Luk_3:8; Joh_8:37).
mercy on me— who never showed any (Jam_2:3).
send Lazarus— the pining victim of his merciless neglect.
that he may— take me hence? No; that he dares not to ask.
dip ... tongue— that is the leastconceivable and the most momentaryabatement
of his torment; that is all. But even this he is told is (1) unreasonable.
PETT, "This anonymous rich man who had needed nothing on earth, now cried
out because he had nothing, and was in a state of torment.
‘Father Abraham.’ZaSBnIGBnnGfOa?BB?nGBn’0favBunSay?Ga.n5aIGn—9OfGfvEnfVInaInZaSBnIGBnnGfOa?BB?nGBn’0favBunSay?Ga.n5aIGn—9OfGfvEnfVInaInZaSBnIGBnnGfOa?BB?nGBn’0favBunSay?Ga.n5aIGn—9OfGfvEnfVInaInZaSBnIGBnnGfOa?BB?nGBn’0favBunSay?Ga.n5aIGn—9OfGfvEnfVInaIn
GfunugyBnGavnygn"gguEn\gy?BhVBy’B?naynIGBnfYIBO0aYBnfOBnygInIGBnOB?V0IngYn5Ggn5BnGfunugyBnGavnygn"gguEn\gy?BhVBy’B?naynIGBnfYIBO0aYBnfOBnygInIGBnOB?V0IngYn5Ggn5BnGfunugyBnGavnygn"gguEn\gy?BhVBy’B?naynIGBnfYIBO0aYBnfOBnygInIGBnOB?V0IngYn5Ggn5BnGfunugyBnGavnygn"gguEn\gy?BhVBy’B?naynIGBnfYIBO0aYBnfOBnygInIGBnOB?V0IngYn5Ggn5Bn
fOBQnIGBUnOB?V0InYOgvn5GfIn5BnGfFBn9B’gvBEfOBQnIGBUnOB?V0InYOgvn5GfIn5BnGfFBn9B’gvBEfOBQnIGBUnOB?V0InYOgvn5GfIn5BnGfFBn9B’gvBEfOBQnIGBUnOB?V0InYOgvn5GfIn5BnGfFBn9B’gvBE
Notice how the tables have turned. The rich man has become the beggar. He has
nothing. He had never thought in terms of storing up treasure in Heaven, or of
making friends in eternal dwellings. That had been for fools. But now he, who
had never given even a cup of water to a beggar, was, as a beggar, calling on
Lazarus for just a spot of water on his tongue. Lazarus in his earthly misery had
once depended on him for crumbs, and he had let him down badly. Now he saw
in Lazarus his only hope of even a little alleviation from his misery by means of a
drop of water (a liquid ‘crumbcrumbcrumbcrumb’WEn—"fayn5BnvV?InygInIfSBnIGa?n0aIBOf00UEn`BnGfunygnWEn—"fayn5BnvV?InygInIfSBnIGa?n0aIBOf00UEn`BnGfunygnWEn—"fayn5BnvV?InygInIfSBnIGa?n0aIBOf00UEn`BnGfunygnWEn—"fayn5BnvV?InygInIfSBnIGa?n0aIBOf00UEn`BnGfunygn
Igy"VBQnIGBOBn5f?nygnY0fvBQnGBn5f?nOfIGBOnfnua?Bv9guaBun?.aOaInaynfy"Va?GEn!GBnIgy"VBQnIGBOBn5f?nygnY0fvBQnGBn5f?nOfIGBOnfnua?Bv9guaBun?.aOaInaynfy"Va?GEn!GBnIgy"VBQnIGBOBn5f?nygnY0fvBQnGBn5f?nOfIGBOnfnua?Bv9guaBun?.aOaInaynfy"Va?GEn!GBnIgy"VBQnIGBOBn5f?nygnY0fvBQnGBn5f?nOfIGBOnfnua?Bv9guaBun?.aOaInaynfy"Va?GEn!GBn
.gayIna?naynIGBn’gyIOf?IE.gayIna?naynIGBn’gyIOf?IE.gayIna?naynIGBn’gyIOf?IE.gayIna?naynIGBn’gyIOf?IE
Note the assumption that where Lazarus is there will be plenty of water. To a
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Jew living in Palestine a Paradise without water was inconceivable (see
Revelation 22:1-5). Water was the essence of life. All knew of the burning heat of
the desert and how it could leave a man parched and desperate and on the point
of death. And of the joy of coming across an oasis or a spring which could finally
relieve the desperate need. But in the world of the grave where men are apart
from God, in contrast with those who go to be with God, there are no springs,
not even spiritual ones.
BENSON, "Luke 16:24-25. He cried, Father Abraham, have mercy on me —
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283

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ahbI—o7'el'o'Xh;XX!IahbIlH;Iyak;Io/IlHSh‘XIl;Peoka7!I3HSyHIXlS/7;Ia77IX;hX;Io/IahbI—o7'el'o'Xh;XX!IahbIlH;Iyak;Io/IlHSh‘XIl;Peoka7!I3HSyHIXlS/7;Ia77IX;hX;Io/IahbI—o7'el'o'Xh;XX!IahbIlH;Iyak;Io/IlHSh‘XIl;Peoka7!I3HSyHIXlS/7;Ia77IX;hX;Io/IahbI—o7'el'o'Xh;XX!IahbIlH;Iyak;Io/IlHSh‘XIl;Peoka7!I3HSyHIXlS/7;Ia77IX;hX;Io/I
k;7S‘Soh!IyHor;IlH;I3okb!IahbISlI";yoP;XI'h/k'Sl/'7.k;7S‘Soh!IyHor;IlH;I3okb!IahbISlI";yoP;XI'h/k'Sl/'7.k;7S‘Soh!IyHor;IlH;I3okb!IahbISlI";yoP;XI'h/k'Sl/'7.k;7S‘Soh!IyHor;IlH;I3okb!IahbISlI";yoP;XI'h/k'Sl/'7.”
יτ…ןFך]]F!Iלש0hbIH;IykS;bIahbIXaSb”חIם;IHa—;IP;hlSohIo/IlH;Ib;abIbSXyo'kXSh‘Iיτ…ןFך]]F!Iלש0hbIH;IykS;bIahbIXaSb”חIם;IHa—;IP;hlSohIo/IlH;Ib;abIbSXyo'kXSh‘Iיτ…ןFך]]F!Iלש0hbIH;IykS;bIahbIXaSb”חIם;IHa—;IP;hlSohIo/IlH;Ib;abIbSXyo'kXSh‘Iיτ…ןFך]]F!Iלש0hbIH;IykS;bIahbIXaSb”חIם;IHa—;IP;hlSohIo/IlH;Ib;abIbSXyo'kXSh‘I
oh;IaPoh‘XlIaholH;k!IahbIa7XoI3SlHIlHoX;IlHalIak;Ia7S—;”Iלβ”I’aP';7IרakIςayHPahIoh;IaPoh‘XlIaholH;k!IahbIa7XoI3SlHIlHoX;IlHalIak;Ia7S—;”Iלβ”I’aP';7IרakIςayHPahIoh;IaPoh‘XlIaholH;k!IahbIa7XoI3SlHIlHoX;IlHalIak;Ia7S—;”Iלβ”I’aP';7IרakIςayHPahIoh;IaPoh‘XlIaholH;k!IahbIa7XoI3SlHIlHoX;IlHalIak;Ia7S—;”Iלβ”I’aP';7IרakIςayHPahI
XaSlH!Iβ”IץohalHahIXaSlH!Iןo3IbolHISlIaee;akIlHalIlH;Ib;abIHa—;Iah&IbSXyo'kX;IXaSlH!Iβ”IץohalHahIXaSlH!Iןo3IbolHISlIaee;akIlHalIlH;Ib;abIHa—;Iah&IbSXyo'kX;IXaSlH!Iβ”IץohalHahIXaSlH!Iןo3IbolHISlIaee;akIlHalIlH;Ib;abIHa—;Iah&IbSXyo'kX;IXaSlH!Iβ”IץohalHahIXaSlH!Iןo3IbolHISlIaee;akIlHalIlH;Ib;abIHa—;Iah&IbSXyo'kX;I
aPoh‘XlIlH;PX;7—;XזIτlIaee;akXI/koPI3HalISXIXaSb!I0hbIlH;IיokbIXaSbI'hloIHSP!IFHSXIaPoh‘XlIlH;PX;7—;XזIτlIaee;akXI/koPI3HalISXIXaSb!I0hbIlH;IיokbIXaSbI'hloIHSP!IFHSXIaPoh‘XlIlH;PX;7—;XזIτlIaee;akXI/koPI3HalISXIXaSb!I0hbIlH;IיokbIXaSbI'hloIHSP!IFHSXIaPoh‘XlIlH;PX;7—;XזIτlIaee;akXI/koPI3HalISXIXaSb!I0hbIlH;IיokbIXaSbI'hloIHSP!IFHSXI
SXIlH;I7ahb!Iyohy;khSh‘I3HSyHIτIX3ak;I'hloI0"kaHaP!IloIτXaay!IahbIץayo"IXa&Sh‘4ISXIlH;I7ahb!Iyohy;khSh‘I3HSyHIτIX3ak;I'hloI0"kaHaP!IloIτXaay!IahbIץayo"IXa&Sh‘4ISXIlH;I7ahb!Iyohy;khSh‘I3HSyHIτIX3ak;I'hloI0"kaHaP!IloIτXaay!IahbIץayo"IXa&Sh‘4ISXIlH;I7ahb!Iyohy;khSh‘I3HSyHIτIX3ak;I'hloI0"kaHaP!IloIτXaay!IahbIץayo"IXa&Sh‘4I
םHalISXIlH;IP;ahSh‘Io/IXa&Sh‘זIFH;Iןo7&Iר7;XX;bI…obIXaSlHI'hloIWoX;X!I…oIlHo'IםHalISXIlH;IP;ahSh‘Io/IXa&Sh‘זIFH;Iןo7&Iר7;XX;bI…obIXaSlHI'hloIWoX;X!I…oIlHo'IםHalISXIlH;IP;ahSh‘Io/IXa&Sh‘זIFH;Iןo7&Iר7;XX;bI…obIXaSlHI'hloIWoX;X!I…oIlHo'IםHalISXIlH;IP;ahSh‘Io/IXa&Sh‘זIFH;Iןo7&Iר7;XX;bI…obIXaSlHI'hloIWoX;X!I…oIlHo'I
ahbIXa&IloI0"kaHaP!IτXaay!IahbIץayo"!IFH;IoalHI3HSyHIτIX3ak;I'hloI&o'!IτIHa—;IahbIXa&IloI0"kaHaP!IτXaay!IahbIץayo"!IFH;IoalHI3HSyHIτIX3ak;I'hloI&o'!IτIHa—;IahbIXa&IloI0"kaHaP!IτXaay!IahbIץayo"!IFH;IoalHI3HSyHIτIX3ak;I'hloI&o'!IτIHa—;IahbIXa&IloI0"kaHaP!IτXaay!IahbIץayo"!IFH;IoalHI3HSyHIτIX3ak;I'hloI&o'!IτIHa—;I
e;k/okP;bI'hloI&o'kIyHS7bk;h”לIςol;IlHal4Iל…oIlHo'IahbIXa&IloI0"kaHaP!לI{y”Ie;k/okP;bI'hloI&o'kIyHS7bk;h”לIςol;IlHal4Iל…oIlHo'IahbIXa&IloI0"kaHaP!לI{y”Ie;k/okP;bI'hloI&o'kIyHS7bk;h”לIςol;IlHal4Iל…oIlHo'IahbIXa&IloI0"kaHaP!לI{y”Ie;k/okP;bI'hloI&o'kIyHS7bk;h”לIςol;IlHal4Iל…oIlHo'IahbIXa&IloI0"kaHaP!לI{y”I
לFH;k;ISXIaIXlok&Io/IaIy;klaShIeSo'XIPah!IlHalI3;hlIahbI7ob‘;bIShIaI"'k&Sh‘לFH;k;ISXIaIXlok&Io/IaIy;klaShIeSo'XIPah!IlHalI3;hlIahbI7ob‘;bIShIaI"'k&Sh‘לFH;k;ISXIaIXlok&Io/IaIy;klaShIeSo'XIPah!IlHalI3;hlIahbI7ob‘;bIShIaI"'k&Sh‘לFH;k;ISXIaIXlok&Io/IaIy;klaShIeSo'XIPah!IlHalI3;hlIahbI7ob‘;bIShIaI"'k&Sh‘ףccףe7ay;!Ie7ay;!Ie7ay;!Ie7ay;!I
ahbIH;akbIl3oIXo'7XIbSXyo'kXSh‘IaPoh‘XlIlH;PX;7—;X”I’aSbIlH;Ioh;I'hloIlH;IolH;k!IahbIH;akbIl3oIXo'7XIbSXyo'kXSh‘IaPoh‘XlIlH;PX;7—;X”I’aSbIlH;Ioh;I'hloIlH;IolH;k!IahbIH;akbIl3oIXo'7XIbSXyo'kXSh‘IaPoh‘XlIlH;PX;7—;X”I’aSbIlH;Ioh;I'hloIlH;IolH;k!IahbIH;akbIl3oIXo'7XIbSXyo'kXSh‘IaPoh‘XlIlH;PX;7—;X”I’aSbIlH;Ioh;I'hloIlH;IolH;k!I
'Come,mycompanion,andletuswanderaboutthewok7b!IahbI7SXl;hI";HShbIlH;I'Come,mycompanion,andletuswanderaboutthewok7b!IahbI7SXl;hI";HShbIlH;I'Come,mycompanion,andletuswanderaboutthewok7b!IahbI7SXl;hI";HShbIlH;I'Come,mycompanion,andletuswanderaboutthewok7b!IahbI7SXl;hI";HShbIlH;I
—;S7!I3HalIrShbIo/Ie7a‘';XIak;IyoPSh‘I'eohIlH;I3ok7d.'Towhichtheotherreplied,—;S7!I3HalIrShbIo/Ie7a‘';XIak;IyoPSh‘I'eohIlH;I3ok7d.'Towhichtheotherreplied,—;S7!I3HalIrShbIo/Ie7a‘';XIak;IyoPSh‘I'eohIlH;I3ok7d.'Towhichtheotherreplied,—;S7!I3HalIrShbIo/Ie7a‘';XIak;IyoPSh‘I'eohIlH;I3ok7d.'Towhichtheotherreplied,
'Omycompanion,Icannot;forIamburiedinacan;IPal4I"'lIboIlHo'I‘o!IahbI'Omycompanion,Icannot;forIamburiedinacan;IPal4I"'lIboIlHo'I‘o!IahbI'Omycompanion,Icannot;forIamburiedinacan;IPal4I"'lIboIlHo'I‘o!IahbI'Omycompanion,Icannot;forIamburiedinacan;IPal4I"'lIboIlHo'I‘o!IahbI
whatsoeverthouhearest,dothoucomeandtellme.'IFH;IXo'7I3;hl!IahbI3ahb;k;bIwhatsoeverthouhearest,dothoucomeandtellme.'IFH;IXo'7I3;hl!IahbI3ahb;k;bIwhatsoeverthouhearest,dothoucomeandtellme.'IFH;IXo'7I3;hl!IahbI3ahb;k;bIwhatsoeverthouhearest,dothoucomeandtellme.'IFH;IXo'7I3;hl!IahbI3ahb;k;bI
a"o'lIlH;I3ok7b!לI{y”a"o'lIlH;I3ok7b!לI{y”a"o'lIlH;I3ok7b!לI{y”a"o'lIlH;I3ok7b!לI{y”
"The year following he went again, and lodging in a place of burial, he heard two
souls discoursing between themselves. Saith the one unto the other, 'O my
companion, come, let us wander about the world, and hearken behind the veil,
what kind of plagues are coming upon the world.' To which the other, 'O my
companion, let me alone; for the words that formerly passed between thee and
me were heard amongst the living.' 'Whence could they know?' 'Perhaps some
other person that is dead went and told them.'"
"There was a certain person deposited some zuzees with a certain hostess till he
should return; and went to the house of Rabh. When he returned she was dead.
He went after her to the place of burial, and said unto her, 'Where are my
zuzees?' She saith unto him, 'Go, take it from under the hinge of the door, in a
certain place there: and speak to my mother to send me my black lead, and the
reed of paint by the woman N., who is coming hither tomorrow.' But whence do
they know that such a one shall die? Dumah [that is, the angel who is appointed
over the dead] comes before, and proclaims it to them."
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"The zuzees that belonged to orphans were deposited with the father of Samuel
[the Rabbin]. He died, Samuel being absent. He went after him to the place of
burial, and said unto them [i.e. to the dead], I look for Abba. They say unto him,
Abba the good is here. 'I look for Abba Bar Abba.' They say unto him, 'Abba
Bar Abba the good is here.' He saith unto them, 'I look for Abba Bar Abba the
father of Samuel; where is he?' They say unto him, He is gone up to the academy
of the firmament. Then he saw Levi [his colleague] sitting without." (The Gloss
hath it, The dead appeared as without their graves, sitting in a circle, but Levi
sat without the circle.) "He saith unto him, 'Why dost thou sit without? why dost
thou not ascend?' He answered him, 'They say unto me, Because there want
those years wherein thou didst not go into the academy of the Rabbi.' When his
father came, he saw him weep. He saith unto him, 'Why dost thou weep?' He
saith unto him, 'Where is the orphans' money?' He saith unto him, 'Go, and take
it out of the mill-house,'" &c. But I fear, the reader will frown at this huge length
of trifles.
[And cool my tongue.] There was a good man and a wicked man that died. As for
the good man, he had no funeral rites solemnized, but the wicked man had.
Afterward, there was one saw in his dream the good man walking in gardens,
and hard by pleasant springs: but the wicked man with his tongue trickling drop
by drop at the bank of a river, endeavouring to touch the water, but he could
not.
ELLICOTT, "(24) Send Lazarus, that he may dip the tip of his finger . . .—The
words, in their relation to the effect of the punishment on the rich man’s
character, offer two tenable explanations. On the one hand, they have been
thought to indicate the old selfish arrogance and heartlessness of the man who
still looks on Lazarus as one who may be sent hither and thither, at any cost of
suffering, to do his bidding and minister to his ease; on the other, we may see in
them the traces of pride conquered, and the cry for mercy at last coming from
lips that had never uttered it before, and the craving for help and sympathy from
one whom in his lifetime he had despised as beneath his notice. There is
something terribly significant in the fact that it is the “tongue” that suffers most
in that agonising flame. That was the organ of the sense which the man had
pampered by his riotous and sumptuous living: that is now the chief instrument
of retribution. The lesson is the same as that which a poet of our own has taught
us—
“The gods are just, and of our pleasant vices
Make instruments to scourge us.”—
Shakespeare, King Lear, v. 3.
286

25 “But Abraham replied, ‘&gyQnOBvBv9BOnIGfIn&gyQnOBvBv9BOnIGfIn&gyQnOBvBv9BOnIGfIn&gyQnOBvBv9BOnIGfIn
aynUgVOn0aYBIavBnUgVnOB’BaFBunUgVOn"ggunIGay"?QnaynUgVOn0aYBIavBnUgVnOB’BaFBunUgVOn"ggunIGay"?QnaynUgVOn0aYBIavBnUgVnOB’BaFBunUgVOn"ggunIGay"?QnaynUgVOn0aYBIavBnUgVnOB’BaFBunUgVOn"ggunIGay"?Qn
5Ga0BnZfpfOV?nOB’BaFBun9funIGay"?Qn9VInyg5nGBna?n5Ga0BnZfpfOV?nOB’BaFBun9funIGay"?Qn9VInyg5nGBna?n5Ga0BnZfpfOV?nOB’BaFBun9funIGay"?Qn9VInyg5nGBna?n5Ga0BnZfpfOV?nOB’BaFBun9funIGay"?Qn9VInyg5nGBna?n
’gvYgOIBunGBOBnfyunUgVnfOBnaynf"gyUE’gvYgOIBunGBOBnfyunUgVnfOBnaynf"gyUE’gvYgOIBunGBOBnfyunUgVnfOBnaynf"gyUE’gvYgOIBunGBOBnfyunUgVnfOBnaynf"gyUE
BARNES, "Son -This is a representation designed to correspond with the word
“father.” He was a descendant of Abraham a Jew - and Abraham is represented as
calling this thing to his remembrance. It would not lessen his sorrows to remember
that he was a “son” of Abraham, and that he ought to have lived worthy of that
relation to him.
Remember -This is a cutting word in this place. One of the chief torments of hell
will be the “remembrance” of what was enjoyed and of what was done in this world.
Nor will it be any mitigation of the suffering to spend an “eternity” where there will
be nothing else to do, day or night, but to “remember” what “was” done, and what
“might have been,” if the life had been right.
Thy good things -That is, property, splendor, honor.
Evil things -Poverty, contempt, and disease.
But now ... -How changed the scene! How different the condition! And how
much “better” was the portion of Lazarus, after all, than that of the rich man! It is
probable that Lazarus had the most “real” happiness in the land of the living, for
riches without the love of God can never confer happiness like the favor of God, even
in poverty. But the comforts of the rich man are now gone forever, and the joys of
Lazarus have just commenced. “One” is to be comforted, and “the other” to be
tormented, to all eternity. How much better, therefore, is poverty, with the friendship
of God, than riches, with all that the world can bestow! And how foolish to seek our
chief pleasures only in this life!
GILL, "But Abraham said, son,.... He calls him "son", not in a spiritual sense; he
was not one of Abraham's spiritual seed, that trod in the steps of his faith; but
because he was so according to the flesh; and in return to his calling him father: good
men have not always good children, nor is any trust to be put in birth and parentage:
remember, that thou in thy lifetime receivedst thy good things; temporal
good things; a land flowing with milk and honey; all the outward blessings of life that
could be wished for, the Jews had, whilst they were in their own land; and also
ecclesiastical good things, as the adoption, the glory, the covenants, the giving of the
law, and the service of God, and the promises, the fathers, and the Messiah according
to the flesh, even all external privileges and ordinances,
Rom_9:4.
And likewise Lazarus evil things; Christ was surrounded with the infirmities of
human nature, he assumed; was attended with much outward meanness and
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poverty; was loaded with calumnies and reproaches; and followed with the wrath,
hatred, and persecution of men; and suffered many evil things, as buffetings,
scourging, spitting, and cruel mockings, and at last death itself:
but now he is comforted; see Psa_16:9compared with Act_2:25. Christ being
raised from the dead, and set in human nature at the right hand of God, is comforted
with the presence of God, which for a while he was deprived of, when on the cross;
and is delighted with the glory that it put upon him as man; and with pleasure sees
the travail of his soul continually, his elect and redeemed ones, called and gathered
by the grace of God, who are his jewels, his portion, and goodly heritage:
and thou art tormented; as were many of the Jews, his implacable enemies and
persecutors in hell, and others in captivity, bondage, and distress.
HENRY, "(3.) He puts him in mind of Lazarus's present bliss, and his own
misery: But nowthe tables are turned, and so they must abide for ever; now he is
comforted, and thou art tormented.He did not need to be told that he was
tormented;he felt it to his cost. He knew likewise that one who lay in the bosom of
Abraham could not but be comforted there; yet Abraham puts him in mind of it, that
he might, by comparing one thing with another, observe the righteousness of God,in
recompensing tribulation to them who trouble his people,and to those who are
troubled rest,
2Th_1:6, 2Th_1:7. Observe, [1.] Heaven is comfort,and hell is
torment:heaven is joy,hell is weeping, and wailing,and pain in perfection. [2.] The
soul, as soon as it leaves the body, goes either to heaven or hell, to comfort or
torment, immediately, and does not sleep, or go into purgatory. [3.] Heaven will be
heaven indeed to those that go thither through many and great calamities in this
world; of those that had grace, but had little of the comfort of it here (perhaps their
souls refused to be comforted), yet, when they are fallen asleep in Christ, you may
truly say, “Now they are comforted:now all their tears are wiped away,and all their
fears are vanished.” In heaven there is everlasting consolation. And, on the other
hand, hell will be hell indeed to those that go thither from the midst of the enjoyment
of all the delights and pleasures of sense. To them the torture is the greater, as
temporal calamities are described to be to the tender and delicate woman, that
would not set so much as the sole of her foot to the ground, for tenderness and
delicacy.Deu_28:56.
JAMISON, "Son— stinging acknowledgment of the claimed relationship.
thou ... Lazarus, etc.— As it is a great law of God’s kingdom, that the nature of
our present desires shall rule that of our future bliss,so by that law, he whose “good
things,” craved and enjoyed, were all bounded by time, could look for none after his
connection with time had come to an end (Luk_6:24). But by this law, he whose “evil
things,” all crowded into the present life, drove him to seek, and find, consolation in a
life beyond the grave, is by death released from all evil and ushered into unmixed and
uninterrupted good (Luk_6:21). (2) It is impossible.
SBC, "Memory in Another World.
"Son, remember." It is the voice, the first voice, the perpetual voice, which meets
every man when he steps across the threshold of earth into the presence-chamber of
eternity. All the future is so built upon and interwoven with the past, that for the
saved and for the lost alike this word might almost be taken as the motto of their
whole situation, as the explanation of their whole condition. Memory in another
world is indispensable to the gladness of the glad, and strikes the deepest note in the
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sadness of the lost.
I. Memory will be so widened as to take in the whole life. We believe that what a man
is in this life he is more in another, that tendencies here become results yonder, that
his sin, that his falsehood, that his whole moral nature, be it good or bad, becomes
there what it is only striving to be here. Whether saved or lost, he that dies is greater
than when yet living; and all his powers are intensified and strengthened by that
awful experience of death, and by what it brings with it. In this life, we have but the
island memories heaving themselves into sight, but in the next the Lord shall cause
the sea to go back by the breath of His mouth, and the channels of the great deep of a
human heart’s experience and actions shall be laid bare. "There shall be no more
sea," but the solid land of a whole life will appear when God says "Son, remember."
II. Memory in a future state will probably be so rapid as to embrace all the past life at
once. We do not know, we have no conception of, the extent to which our thinking
and feeling and remembrance, are made tardy by the slow vehicle of this bodily
organization in which the soul rides. From the mountain of eternity we shall look
down and see the whole plain before us. The memory shall be perfect—perfect in the
range of its grasp, and perfect in the rapidity with which it brings up all its objects
before us at every instant.
III. There will be a constantremembrance in another world.
IV. Memory will be associated in a future life with a perfectly accurate knowledge of
the consequences, and a perfectly sensitive conscience as to the criminality of the
past.
A. Maclaren, Sermons preached in Manchester,p. 111.
CALVIN, "25.Son, remember. The word son appears to be used ironically, as a
sharp and piercing reproof to the rich man, who falsely boasted in his lifetime
that he was one of the sons of Abraham. It seems as if pain inflicted by a hot iron
wounded his mind, when his hypocrisy and false confidence are placed before his
eyes. When it is said that he is tormented in hell, because he had received his
good things in his lifetime, we must not understand the meaning to be, that
eternal destruction awaits all who have enjoyed prosperity in the world. On the
contrary, as Augustine has judiciously observed, poor Lazarus was carried into
the bosom of rich Abraham, to inform us, that riches do not shut against any
man the gate of the kingdom of heaven, but that it is open alike to all who have
either made a sober use of riches, or patiently endured the want of them. All that
is meant is, that the rich man, who yielded to the allurements of the present life,
abandoned himself entirely to earthly enjoyments, and despised God and His
kingdom, now suffers the punishment of his own neglect.
Receivedst THY good things. The pronoun thy is emphatic, as if Abraham had
said: Thou wast created for an immortal life, and the Law of God raised time on
high to the contemplation of the heavenly life; but thou, forgetting so exalted a
condition, didst choose to resemble a sow or a dog, and thou therefore receivest a
reward which befits brutal pleasures. But now he enjoys comfort When it is said
of Lazarus, on the other hand, that he enjoys comfort, because he had suffered
many distresses in the world, it would be idle to apply this to all whose condition
is wretched; because their afflictions, in many cases, are so far from having been
of service to them, that they ought rather to bring upon them severer
289

punishment. But Lazarus is commended for patient endurance of the cross,
which always springs from faith and a genuine fear of God; for he who
obstinately resists his sufferings, and whose ferocity remains unsubdued, has no
claim to be rewarded for patience, by receiving from God comfort in exchange
for the cross.
To sum up the whole, they who have patiently endured the burden of the cross
laid upon them, and have not been rebellious against the yoke and chastisements
of God, but, amidst uninterrupted sufferings, have cherished the hope of a better
life, have a rest laid up for them in heaven, when the period of their warfare
shall be terminated. On the contrary, wicked despisers of God, who are wholly
engrossed in the pleasures of the flesh, and who by a sort of mental intoxication,
drown every feeling of piety, will experience, immediately after death, such
torments as will efface their empty enjoyments. It must also be recollected, that
this comfort, which the sons of God enjoy, lies in this, that they perceive a crown
of glory prepared for them, and rest in the joyful expectation of it; as, on the
other hand, the wicked are tormented by the apprehension of the future
judgment, which they see coming upon them.
PETT, "‘Son.Son.Son.Son.’0"kaHaPIk;yo‘hSX;XIHSXIrShXHSe”Iן;ISXIaIXohIo/I0"kaHaP!I"'lISlIbo;XI0"kaHaPIk;yo‘hSX;XIHSXIrShXHSe”Iן;ISXIaIXohIo/I0"kaHaP!I"'lISlIbo;XI0"kaHaPIk;yo‘hSX;XIHSXIrShXHSe”Iן;ISXIaIXohIo/I0"kaHaP!I"'lISlIbo;XI0"kaHaPIk;yo‘hSX;XIHSXIrShXHSe”Iן;ISXIaIXohIo/I0"kaHaP!I"'lISlIbo;XI
HSPIhoI‘oobIοyoPeak;Iי'r;IHSPIhoI‘oobIοyoPeak;Iי'r;IHSPIhoI‘oobIοyoPeak;Iי'r;IHSPIhoI‘oobIοyoPeak;Iי'r;I=4ט3:83:8=4טυ”IFH;IZHakSX;;XIa7XoI7aSbI‘k;alIXlk;XXIohI";Sh‘IXohXIυ”IFH;IZHakSX;;XIa7XoI7aSbI‘k;alIXlk;XXIohI";Sh‘IXohXIυ”IFH;IZHakSX;;XIa7XoI7aSbI‘k;alIXlk;XXIohI";Sh‘IXohXIυ”IFH;IZHakSX;;XIa7XoI7aSbI‘k;alIXlk;XXIohI";Sh‘IXohXI
o/I0"kaHaPIοץoHhIo/I0"kaHaPIοץoHhIo/I0"kaHaPIοץoHhIo/I0"kaHaPIοץoHhIט4==8:338:33ט4==[IץoHhI[IץoHhI[IץoHhI[IץoHhIט4=ה8:398:39ט4=הυ”IFH;Ik;e7&Io/I0"kaHaPIloIlH;IkSyHIPahISXIlH;Iυ”IFH;Ik;e7&Io/I0"kaHaPIloIlH;IkSyHIPahISXIlH;Iυ”IFH;Ik;e7&Io/I0"kaHaPIloIlH;IkSyHIPahISXIlH;Iυ”IFH;Ik;e7&Io/I0"kaHaPIloIlH;IkSyHIPahISXIlH;I
k;e7&Io/Iץ;X'XIloIlH;Ila'hlXIo/IlH;IZHakSX;;XIοי'r;Ik;e7&Io/Iץ;X'XIloIlH;Ila'hlXIo/IlH;IZHakSX;;XIοי'r;Ik;e7&Io/Iץ;X'XIloIlH;Ila'hlXIo/IlH;IZHakSX;;XIοי'r;Ik;e7&Io/Iץ;X'XIloIlH;Ila'hlXIo/IlH;IZHakSX;;XIοי'r;Iס?4ס816:1416:14ס?4ס8υ”Iτ/IShI&o'kI7S/;IlSP;I&o'Iυ”Iτ/IShI&o'kI7S/;IlSP;I&o'Iυ”Iτ/IShI&o'kI7S/;IlSP;I&o'Iυ”Iτ/IShI&o'kI7S/;IlSP;I&o'I
k;y;S—;I‘oobIlHSh‘X!IahbIboIholI'X;IlH;PIloIlH;I‘7ok&Io/I…ob!IShIlH;Ia/l;k7S/;I&o'Ik;y;S—;I‘oobIlHSh‘X!IahbIboIholI'X;IlH;PIloIlH;I‘7ok&Io/I…ob!IShIlH;Ia/l;k7S/;I&o'Ik;y;S—;I‘oobIlHSh‘X!IahbIboIholI'X;IlH;PIloIlH;I‘7ok&Io/I…ob!IShIlH;Ia/l;k7S/;I&o'Ik;y;S—;I‘oobIlHSh‘X!IahbIboIholI'X;IlH;PIloIlH;I‘7ok&Io/I…ob!IShIlH;Ia/l;k7S/;I&o'I
3S77Ik;y;S—;I"abIlHSh‘X”IβSyH;XIak;IaIH;a—&Ik;XeohXS"S7Sl&I3HSyHI/;3IyahI";akIahbI3S77Ik;y;S—;I"abIlHSh‘X”IβSyH;XIak;IaIH;a—&Ik;XeohXS"S7Sl&I3HSyHI/;3IyahI";akIahbI3S77Ik;y;S—;I"abIlHSh‘X”IβSyH;XIak;IaIH;a—&Ik;XeohXS"S7Sl&I3HSyHI/;3IyahI";akIahbI3S77Ik;y;S—;I"abIlHSh‘X”IβSyH;XIak;IaIH;a—&Ik;XeohXS"S7Sl&I3HSyHI/;3IyahI";akIahbI
X'k—S—;!I/okIlH;&Iyokk'elIlH;IXo'7”X'k—S—;!I/okIlH;&Iyokk'elIlH;IXo'7”X'k—S—;!I/okIlH;&Iyokk'elIlH;IXo'7”X'k—S—;!I/okIlH;&Iyokk'elIlH;IXo'7”
The reply is not saying that all who suffer in this life will have joy in the next life,
and that all who have joy in this life will have sorrow in the next. That is to look
at it superficially. The reply is particular to their situations. The one is the rich
man who enjoyed his luxuries with thought or care for no one but his own
family, who misused his riches and ignored God’XIτhXlk'ylSohI‘S—;hIShIlH;Iיa3Io/IXIτhXlk'ylSohI‘S—;hIShIlH;Iיa3Io/IXIτhXlk'ylSohI‘S—;hIShIlH;Iיa3Io/IXIτhXlk'ylSohI‘S—;hIShIlH;Iיa3Io/I
WoX;X”IםHoI"aXSya77&IS‘hok;bI…ob”Iן;Irh;3I3HalIlH;IτhXlk'ylSohIo/I…obIla'‘HlIWoX;X”IםHoI"aXSya77&IS‘hok;bI…ob”Iן;Irh;3I3HalIlH;IτhXlk'ylSohIo/I…obIla'‘HlIWoX;X”IםHoI"aXSya77&IS‘hok;bI…ob”Iן;Irh;3I3HalIlH;IτhXlk'ylSohIo/I…obIla'‘HlIWoX;X”IםHoI"aXSya77&IS‘hok;bI…ob”Iן;Irh;3I3HalIlH;IτhXlk'ylSohIo/I…obIla'‘HlI
HSP!I"'lIlH;Ie7;aX'k;Io/IXShIahbIlH;Ib;7S‘HlIShIkSyH;XIo—;kkob;ISl”IןSXIyoP/oklXIHSP!I"'lIlH;Ie7;aX'k;Io/IXShIahbIlH;Ib;7S‘HlIShIkSyH;XIo—;kkob;ISl”IןSXIyoP/oklXIHSP!I"'lIlH;Ie7;aX'k;Io/IXShIahbIlH;Ib;7S‘HlIShIkSyH;XIo—;kkob;ISl”IןSXIyoP/oklXIHSP!I"'lIlH;Ie7;aX'k;Io/IXShIahbIlH;Ib;7S‘HlIShIkSyH;XIo—;kkob;ISl”IןSXIyoP/oklXI
aha;XlH;lSX;bIHSP”Iן;IHabIlH'XIk;Q;yl;bIyoPeaXXSohIahbIHabIyHoX;hIloI;hQo&aha;XlH;lSX;bIHSP”Iן;IHabIlH'XIk;Q;yl;bIyoPeaXXSohIahbIHabIyHoX;hIloI;hQo&aha;XlH;lSX;bIHSP”Iן;IHabIlH'XIk;Q;yl;bIyoPeaXXSohIahbIHabIyHoX;hIloI;hQo&aha;XlH;lSX;bIHSP”Iן;IHabIlH'XIk;Q;yl;bIyoPeaXXSohIahbIHabIyHoX;hIloI;hQo&‘‘oobI‘oobI‘oobI‘oobI
thingsthingsthingsthings’”IH;IHabIhoIbo'"lIHabIyoPeaXXSohIohIlHoX;IlHalIH;I7o—;b”Iר'lIH;IHabIholI”IH;IHabIhoIbo'"lIHabIyoPeaXXSohIohIlHoX;IlHalIH;I7o—;b”Iר'lIH;IHabIholI”IH;IHabIhoIbo'"lIHabIyoPeaXXSohIohIlHoX;IlHalIH;I7o—;b”Iר'lIH;IHabIholI”IH;IHabIhoIbo'"lIHabIyoPeaXXSohIohIlHoX;IlHalIH;I7o—;b”Iר'lIH;IHabIholI
7oor;bIo'lXSb;IHSXIo3hIySky7;”IFH'XIlH;I‘oobIlHSh‘XIlHalIH;IHabI;hQo&;bIho3I7oor;bIo'lXSb;IHSXIo3hIySky7;”IFH'XIlH;I‘oobIlHSh‘XIlHalIH;IHabI;hQo&;bIho3I7oor;bIo'lXSb;IHSXIo3hIySky7;”IFH'XIlH;I‘oobIlHSh‘XIlHalIH;IHabI;hQo&;bIho3I7oor;bIo'lXSb;IHSXIo3hIySky7;”IFH'XIlH;I‘oobIlHSh‘XIlHalIH;IHabI;hQo&;bIho3I
3Slh;XX;bIa‘aShXlIHSP!IahbIykS;bIo'lIa"o'lIHSXIbSXo";bS;hy;”IFH;IolH;kISXIlH;IPahI3Slh;XX;bIa‘aShXlIHSP!IahbIykS;bIo'lIa"o'lIHSXIbSXo";bS;hy;”IFH;IolH;kISXIlH;IPahI3Slh;XX;bIa‘aShXlIHSP!IahbIykS;bIo'lIa"o'lIHSXIbSXo";bS;hy;”IFH;IolH;kISXIlH;IPahI3Slh;XX;bIa‘aShXlIHSP!IahbIykS;bIo'lIa"o'lIHSXIbSXo";bS;hy;”IFH;IolH;kISXIlH;IPahI
3HoX;IhaP;I3aXIk;yokb;bIShIן;a—;h!I3HoI3aXIlH;Ioh;I3HoPI…obIH;7e;b”IτhIHSXI3HoX;IhaP;I3aXIk;yokb;bIShIן;a—;h!I3HoI3aXIlH;Ioh;I3HoPI…obIH;7e;b”IτhIHSXI3HoX;IhaP;I3aXIk;yokb;bIShIן;a—;h!I3HoI3aXIlH;Ioh;I3HoPI…obIH;7e;b”IτhIHSXI3HoX;IhaP;I3aXIk;yokb;bIShIן;a—;h!I3HoI3aXIlH;Ioh;I3HoPI…obIH;7e;b”IτhIHSXI
7S/;IH;IHabIX'//;k;bI7ayr!I"'lI";ya'X;IHSXIH;aklI3aXIkS‘HlIlo3akbXI…obIH;IHabIhoI7S/;IH;IHabIX'//;k;bI7ayr!I"'lI";ya'X;IHSXIH;aklI3aXIkS‘HlIlo3akbXI…obIH;IHabIhoI7S/;IH;IHabIX'//;k;bI7ayr!I"'lI";ya'X;IHSXIH;aklI3aXIkS‘HlIlo3akbXI…obIH;IHabIhoI7S/;IH;IHabIX'//;k;bI7ayr!I"'lI";ya'X;IHSXIH;aklI3aXIkS‘HlIlo3akbXI…obIH;IHabIhoI
7ayrIShIlH;Ih;פlI7S/;”I0hbIlH;IekShySe7;ISXIlHalIlH;IQo&XIokIXokko3XIlHalIlH;&I7ayrIShIlH;Ih;פlI7S/;”I0hbIlH;IekShySe7;ISXIlHalIlH;IQo&XIokIXokko3XIlHalIlH;&I7ayrIShIlH;Ih;פlI7S/;”I0hbIlH;IekShySe7;ISXIlHalIlH;IQo&XIokIXokko3XIlHalIlH;&I7ayrIShIlH;Ih;פlI7S/;”I0hbIlH;IekShySe7;ISXIlHalIlH;IQo&XIokIXokko3XIlHalIlH;&I
290

experiencedinthislifenolongermatter,excepttotestifyfororagainstwhattheyexperiencedinthislifenolongermatter,excepttotestifyfororagainstwhattheyexperiencedinthislifenolongermatter,excepttotestifyfororagainstwhattheyexperiencedinthislifenolongermatter,excepttotestifyfororagainstwhatthey
were,forthenextlifesetsalltorightsforgoodorbad.(Forwaswediscoveratthewere,forthenextlifesetsalltorightsforgoodorbad.(Forwaswediscoveratthewere,forthenextlifesetsalltorightsforgoodorbad.(Forwaswediscoveratthewere,forthenextlifesetsalltorightsforgoodorbad.(Forwaswediscoveratthe
endthecondemnationoftherichmanlayinthefactthathehadignoredtheendthecondemnationoftherichmanlayinthefactthathehadignoredtheendthecondemnationoftherichmanlayinthefactthathehadignoredtheendthecondemnationoftherichmanlayinthefactthathehadignoredthe
InstructionofGod).InstructionofGod).InstructionofGod).InstructionofGod).
ELLICOTT,"(ELLICOTT,"(ELLICOTT,"(ELLICOTT,"(25252525)ButAbrahamsaid,Son,...)ButAbrahamsaid,Son,...)ButAbrahamsaid,Son,...WfLH.2/MOBOAAA?——?N/424MML24=JM4/@ThereissurelysomethingThereissurelysomethingThereissurelysomething
suggestivethatthePatriarchisrepresentedasnotdisowningtherelationship.IfwesuggestivethatthePatriarchisrepresentedasnotdisowningtherelationship.IfwesuggestivethatthePatriarchisrepresentedasnotdisowningtherelationship.IfwesuggestivethatthePatriarchisrepresentedasnotdisowningtherelationship.Ifwe
findameaninginthefindameaninginthefindameaningintheI4@/4?“““friendfriendfriendI24????I/42.=4MI/4Z.L242M/4?4J2(seeI/42.=4MI/4Z.L242M/4?4J2VMeeI/42.=4MI/4Z.L242M/4?4J2VMeeI/42.=4MI/4Z.L242M/4?4J2VMee
NoteonMatthewNoteonMatthewNoteonMatthewNoteonMatthew20:1320:1320:1320:13)andtheWeddingGarment(seeNoteonMatthew)andtheWeddingGarment(seeNoteonMatthew)andtheWeddingGarment(seeNoteonMatthew)andtheWeddingGarment(seeNoteonMatthew22:1222:1222:1222:12),),),),
weoughtnottoignorethethoughtthatseemstobeimpliedhere.Here,too,wasweoughtnottoignorethethoughtthatseemstobeimpliedhere.Here,too,wasweoughtnottoignorethethoughtthatseemstobeimpliedhere.Here,too,wasweoughtnottoignorethethoughtthatseemstobeimpliedhere.Here,too,was
onewho,eveninHades,wasrecognisedasbeing,nowmoretrulythanhehadbeenonewho,eveninHades,wasrecognisedasbeing,nowmoretrulythanhehadbeenonewho,eveninHades,wasrecognisedasbeing,nowmoretrulythanhehadbeenonewho,eveninHades,wasrecognisedasbeing,nowmoretrulythanhehadbeen
inhislife,ainhislife,ainhislife,a/M=I4O?“““childchildchild3/=????2oror2?““?MIH.2/AsonofAbraham.sonofAbraham.MIH.2/A????V\AZL4(Comp.Luke(Comp.Luke(Comp.Luke19:919:919:919:9.)Thewordusedisthe.)Thewordusedisthe.)Thewordusedisthe.)Thewordusedisthe
same,initstoneofpityandtenderness,asthatwhichthefatherusedtotheeldersame,initstoneofpityandtenderness,asthatwhichthefatherusedtotheeldersame,initstoneofpityandtenderness,asthatwhichthefatherusedtotheeldersame,initstoneofpityandtenderness,asthatwhichthefatherusedtotheelder
sonintheparableoftheProdigalSon(LukesonintheparableoftheProdigalSon(LukesonintheparableoftheProdigalSon(LukesonintheparableoftheProdigalSon(Luke15:3115:3115:3115:31),whichourLordaddressedto),whichourLordaddressedto),whichourLordaddressedto),whichourLordaddressedto
themansickofthepalsy(Matthewthemansickofthepalsy(Matthewthemansickofthepalsy(Matthewthemansickofthepalsy(Matthew9:29:29:29:2),ortoHisowndisciples(John),ortoHisowndisciples(John),ortoHisowndisciples(John),ortoHisowndisciples(John13:3313:3313:3313:33).).).).
Remember.Remember.Remember.Remember.———?N/4C2/M422.=4I234M.42@LthequestionoftheThewordhasaterribleforceinitsbearinguponthequestionoftheThewordhasaterribleforceinitsbearinguponthequestionoftheThewordhasaterribleforceinitsbearinguponthequestionofthe
futurelife.Memoryintensified,reproducingthepastvisions,pleasures,andbasefuturelife.Memoryintensified,reproducingthepastvisions,pleasures,andbasefuturelife.Memoryintensified,reproducingthepastvisions,pleasures,andbasefuturelife.Memoryintensified,reproducingthepastvisions,pleasures,andbase
joys,themalamentisgaudiaoftheselfjoys,themalamentisgaudiaoftheselfjoys,themalamentisgaudiaoftheselfjoys,themalamentisgaudiaoftheselfccccindulgent,andsubjecttotheactionofaindulgent,andsubjecttotheactionofaindulgent,andsubjecttotheactionofaindulgent,andsubjecttotheactionofa
consciencenolongernarcotisedintoslumberconsciencenolongernarcotisedintoslumberconsciencenolongernarcotisedintoslumber3M3434=@4223M4M=L.42?——?/M4M/4M/24M@I/4thismakesthesharpestpangofthethismakesthesharpestpangofthethismakesthesharpestpangofthe
deservedanguish.InChristianeschatologytheriverofdeathisnowaterofLethe,deservedanguish.InChristianeschatologytheriverofdeathisnowaterofLethe,deservedanguish.InChristianeschatologytheriverofdeathisnowaterofLethe,deservedanguish.InChristianeschatologytheriverofdeathisnowaterofLethe,
bringingwithittheforgetfulnessofpastevil.bringingwithittheforgetfulnessofpastevil.bringingwithittheforgetfulnessofpastevil.bringingwithittheforgetfulnessofpastevil.
Thouinthylifetimereceivedstthygoodthings.Thouinthylifetimereceivedstthygoodthings.Thouinthylifetimereceivedstthygoodthings.N/L/J=I442434K4M/J@/@MA?——?N/4K42.O=4Theverb,likeTheverb,likeN/4K42.O=4?““?/4J/K4/42theyhavetheirtheyhavetheirtheyhavetheir
reward,reward,reward,24C2O?????/4CinMatthewinMatthewinMatthew6:26:26:26:2,impliesthatthiswasallhewastohave.Thereisan,impliesthatthiswasallhewastohave.Thereisan,impliesthatthiswasallhewastohave.Thereisan,impliesthatthiswasallhewastohave.Thereisan
emphasis,too,inthepresenceofthepronounintheoneclause,anditsabsenceinemphasis,too,inthepresenceofthepronounintheoneclause,anditsabsenceinemphasis,too,inthepresenceofthepronounintheoneclause,anditsabsenceinemphasis,too,inthepresenceofthepronounintheoneclause,anditsabsencein
theother.Therichmanhadmadethepleasuresofsensetheother.Therichmanhadmadethepleasuresofsensetheother.Therichmanhadmadethepleasuresofsensetheother.Therichmanhadmadethepleasuresofs4M4?““?/M@/@MAhisgoodthings.hisgoodthings./M@/@MA????N/4JTheyTheyThey
wereallthathecaredforwereallthathecaredforwereallthathecaredforC424==//4324I2?——?==O/424I24O//4CM/K4A`4/4fiedall,therefore,thathewastohave.Hehadidentifiedall,therefore,thathewastohave.Hehadidentifiedall,therefore,thathewastohave.Hehadidentified
himselfwiththem.Thehimselfwiththem.Thehimselfwiththem.The/M4=IC//4AN/4?““?4K=/@Mevilthingsevilthings4K=/@M????IZp2LMO/4/42/O/.44ofLazarus,ontheotherhand,hadnotbeenofLazarus,ontheotherhand,hadnotbeenofLazarus,ontheotherhand,hadnotbeen
chosenbyhim;theywereexternaltohim,adisciplineandaprobationthroughchosenbyhim;theywereexternaltohim,adisciplineandaprobationthroughchosenbyhim;theywereexternaltohim,adisciplineandaprobationthroughchosenbyhim;theywereexternaltohim,adisciplineandaprobationthrough
which,turningthemtotheirrightuse,hepassedtohistruegood.which,turningthemtotheirrightuse,hepassedtohistruegood.which,turningthemtotheirrightuse,hepassedtohistruegood.which,turningthemtotheirrightuse,hepassedtohistruegood.
Nowheiscomforted.Nowheiscomforted.Nowheiscomforted.XC/4M3I24A?——?B4I/[email protected],SomeofthebetterMSS.give,B4I/4.442?BBA@K4O?““?C/4M3I24/424Anowheiscomfortedhere.nowheiscomfortedhere.C/4M3I24/424A?”””
291

26 And besides all this, between us and you a
great chasm has been set in place, so that those
who want to go from here to you cannot, nor
can anyone cross over from there to us.’
f—XX[&Qn]f—XX[&Qn]f—XX[&Qn]f—XX[&Qn]—n"OBfIn"V0Yn—n"OBfIn"V0Yn—n"OBfIn"V0Yn—n"OBfIn"V0Yncccc !GBn5gOunIOfy?0fIBu“gulf”vBfy?n’Gf?vQngOnIGBn9OgfuQn
Uf5yay"n?.f’Bn9BI5BBynI5gnB0BFfIBung9iB’I?EnUynIGa?n.0f’BnaInvBfy?nIGfInIGBOBna?nygn5fUngYn
.f??ay"nYOgvngyBnIgnIGBngIGBOE
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vgFf90BngOn.f??f90BEnUIn5a00nYgOBFBOnuaFauBnGBfFBynfyunGB00E
YGa’Gn5gV0un.f??nYGa’Gn5gV0un.f??nYGa’Gn5gV0un.f??nYGa’Gn5gV0un.f??ncccc YBnfOBnygInIgn.OB??nIGa?n.f??f"Bn0aIBOf00UQnf?naYnIGg?Bn5GgnfOBnaynGBfFByn
would“desire”Ign"gnfyunFa?aInIGBn5a’SBunaynIGBn5gO0ungYn5gBEn!GBn?av.0BnvBfyay"ngYnIGBn
?IfIBvByIna?QnIGfInIGBOBn’fyn9Bnygn’gvvVya’fIagyn9BI5BBynIGBngyBnfyunIGBngIGBOnc IGBOBn’fyn
9Bnygn.f??ay"nYOgvngyBnIgnIGBngIGBOEnUIna?nav.g??a90BnIgn’gy’BaFBnIGfInIGBnOa"GIBgV?n5gV0un
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IGfInIGBUn5gV0un5a?GnIgn"gnYgOnfyUnOBf?gynVy0B??naIn5BOBn.g??a90BnIgnYVOya?GnOB0aBYEn!GfIn5a00n9Bn
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?VYYBOBOEXBaIGBOn’fynIGBUn.f??nIgnV?nEEEnXBaIGBOn’fynIGBUn.f??nIgnV?nEEEnXBaIGBOn’fynIGBUn.f??nIgnV?nEEEnXBaIGBOn’fynIGBUn.f??nIgnV?nEEEncccc !GBOBn’fyn9BnygnugV9InIGfInIGBn5a’SBun5a00nuB?aOBnIgn
.f??nIGBn"V0YnIGfInuaFauB?nIGBvnYOgvnGBfFByEn!GBUn5gV0un9Bn"0funIgn9Bnaynfn?IfIBngYnGf..ayB??[n
9VInf00n?V’Gn5a?GB?n5a00n9BnFfayEn`g5QnaynIGBnYf’BngYnIGBn?g0Bvyn?IfIBvByIngYnIGBn&fFagVOnGBOBQn
’fyn.Bg.0Bn9B0aBFBnIGfInIGBOBn5a00n9Bnf“restoration”gYnf00nIGBn5a’SBunIgnGBfFByqn`Bn?g0Bvy0Un
f??VOB?nV?nIGfInIGBOBn’fyn9Bnygn.f??f"BnYOgvnIGfIn5gO0ungYn5gBnIgnIGBnf9guB?ngYnIGBn90B??Bu[n
UBIQnaynIGBnYf’BngYnIGa?QnvfyUn|yaFBO?f0a?I?nGg0unIGfInGB00n5a00nUBIn9BnFf’fIBungYnaI?n"Va0IUn
va00agy?QnfyunIGfInf00naI?nva?BOf90BnayGf9aIfyI?n5a00n9BnOB’BaFBunIgnGBfFBy…nYGgn?Gf00n’gyuV’In
IGBvnf’Og??nIGa?n"V0YQn5GBynbB?V?n\GOa?In?fU?naIn’fyygIn9Bn.f??BuqnYGgn?Gf00n9Va0unfn9Oau"Bn
gFBOnIGfInUf5yay"n’Gf?vn5Ga’GnGBn?fU?na?“fixed?”XgMnaYnIGBOBna?nfyUIGay"n’BOIfaynYOgvnIGBn
&’Oa.IVOBQnaIna?nIGfInIGBUn5GgnByIBOnGB00nOBIVOynygnvgOB[nIGBUn5Ggn?aySnIGBOBn?aySnYgOBFBO
GILL, "And besides all this,.... The different circumstances of each, both past
and present, which should be observed and considered:
292

between us and you there is a great gulf fixed; as this may regard the state of
the Pharisees after death, it intends not the natural distance between heaven and
hell; though there may be an allusion to the notions of the Jews concerning that, who
on those words in Ecc_7:14. "God hath set the one over against the other", say (f),
"this is hell and paradise, what space is there between them? an hand's breadth; R.
Jochanan says a wall, but the Rabbans say, they are both of them even, so that they
may look out of one into another.''
Which passage is cited a little differently (g), thus;
"wherefore did the holy blessed God create hell and paradise? that they might be one
against another; what space is there between them? R. Jochanan says, a wall, and R.
Acha says an hand's breadth: but the Rabbans say, two fingers.''
And elsewhere it (h)is said,
"know that hell and paradise are near to one another, and one house separates
between them; and paradise is on the north east side---and hell on the north west.''
Mahomet seems to have borrowed this notion from them, who says (i),
"between the blessed and the damned, there shall be a vail; and men shall stand on
"Al Araf", (the name of the wall or partition, that shall separate paradise from hell,)
who shall know every one of them by their mouths.''
But not this natural space, be it what it will, but the immutable decree of God is
intended here, which has unalterably fixed the state of the damned, and of the
blessed:
so that they which would pass from hence to you cannot, neither can they
pass to us that would come from thence; not that those in heaven can desire to
go to those in hell; though those in hell, may wish to be in heaven; but the sense is,
that by this irrevocable decree of God, the saints in heaven are eternally happy, and
the wicked in hell eternally miserable: and this also agrees with the notions of the
Jews (k), who represent it impossible: for a man, after he has descended into hell, to
come up from thence any more: but as this may regard the Jews state of captivity and
affliction, since the destruction of their city and temple, upon, and for their rejection
of the Messiah; it may denote the impossibility of Christ's coming again upon the
same errand he came on before, to be a Saviour of sinners, and a sacrifice for sin; and
of the Jews believing in him, so long as they lie under the spirit of slumber, and are
given up to judicial blindness and hardness of heart.
HENRY, "(4.) He assures him that it was to no purpose to think of having any
relief by the ministry of Lazarus; for (
Luk_16:26), Besides all this,worse yet,
between us and you there is a great gulf fixed,an impassable one, a great chasm,
that so there can be no communication between glorified saints and damned sinners.
[1.] The kindest saint in heaven cannot make a visit to the congregation of the dead
and damned, to comfort or relieve any there who once were their friends. “They that
would pass hence to you cannot;they cannot leave beholding the face of their
Father, nor the work about his throne, to fetch water for you; that is no part of their
business.” [2.] The most daring sinner in hell cannot force his way out of that prison,
293

cannot get over that great gulf. They cannot pass to us that would come thence.It is
not to be expected, for the door of mercy is shut, the bridge is drawn; there is no
coming out upon parole or bail, no, not for one hour. In this world, blessed be God,
there is no gulf fixed between a state of nature and grace, but we may pass from the
one to thee other, from sin to God; but if we die in our sins, if we throw ourselves into
the pit of destruction, there is no coming out. It is a pit in which there is no water,
and out of which there is no redemption.The decree and counsel of God have fixed
this gulf, which all the world cannot unfix. This abandons this miserable creature to
despair; it is now too late for any change of his condition, or any the least relief: it
might have been prevented in time,but it cannot now be remedied to eternity.The
state of damned sinners is fixed by an irreversible and unalterable sentence. A stone
is rolled to the door of the pit, which cannot be rolled back.
3. The further request he had to make to his father Abraham, not for himself, his
mouth is stopped, and he has not a word to say in answer to Abraham's denial of a
drop of water. Damned sinners are made to know that the sentence they are under is
just, and they cannot alleviate their own misery by making any objection against it.
And, since he cannot obtain a drop of water to cool his tongue,we may suppose he
gnawed his tongue for pain,as those are said to do on whom one of the vialsof
God's wrath is poured out,Rev_16:10. The shrieks and outcries which we may
suppose to be now uttered by him were hideous; but, having an opportunity of
speaking to Abraham, he will improve it for his relations whom he has left behind,
since he cannot improve it for his own advantage. Now as to this,
CALVIN, "26.A vast gulf lieth. These words describe the permanency of the
future state, and denote, that the boundaries which separate the reprobate from
the elect can never be broken through. And thus we are reminded to return early
to the path, while there is yet time, lest we rush headlong into that abyss, from
which it will be impossible to rise. The words must not be strictly interpreted,
when it is said, that no one is permitted to pass who would wish to descend from
heaven to hell; for it is certain, that none of the righteous entertain any such
desire.
PETT, "The further point, vividly put, is that the moment that this life is over,
destinies have been determined. There can be no changes beyond the grave.
There is no intermingling of those who enjoy eternal life with those who have
gone to eternal death, nor can be. There is no Purgatory. What separates them is
impenetrable.
‘A great gulf fixed.’!GBnauBfna?ngYn.Bg.0Bngyn9gIGn?auB?ngYnfynVy9Oau"Bf90Bn’Gf?vEn!GBnauBfna?ngYn.Bg.0Bngyn9gIGn?auB?ngYnfynVy9Oau"Bf90Bn’Gf?vEn!GBnauBfna?ngYn.Bg.0Bngyn9gIGn?auB?ngYnfynVy9Oau"Bf90Bn’Gf?vEn!GBnauBfna?ngYn.Bg.0Bngyn9gIGn?auB?ngYnfynVy9Oau"Bf90Bn’Gf?vEn
UIna?nfnFaFaun.GU?a’f0n.a’IVOBn.gOIOfUay"nfn?.aOaIVf0nOBf0aIUEn!GBOBna?nygnIGgV"GIngYnfnUIna?nfnFaFaun.GU?a’f0n.a’IVOBn.gOIOfUay"nfn?.aOaIVf0nOBf0aIUEn!GBOBna?nygnIGgV"GIngYnfnUIna?nfnFaFaun.GU?a’f0n.a’IVOBn.gOIOfUay"nfn?.aOaIVf0nOBf0aIUEn!GBOBna?nygnIGgV"GIngYnfnUIna?nfnFaFaun.GU?a’f0n.a’IVOBn.gOIOfUay"nfn?.aOaIVf0nOBf0aIUEn!GBOBna?nygnIGgV"GIngYnfn
nVO"fIgOUEnUIna?ngyBn.0f’BngOnIGBngIGBOn5aIGnygn5fUngYnvgFay"nayn9BI5BByEnVO"fIgOUEnUIna?ngyBn.0f’BngOnIGBngIGBOn5aIGnygn5fUngYnvgFay"nayn9BI5BByEnVO"fIgOUEnUIna?ngyBn.0f’BngOnIGBngIGBOn5aIGnygn5fUngYnvgFay"nayn9BI5BByEnVO"fIgOUEnUIna?ngyBn.0f’BngOnIGBngIGBOn5aIGnygn5fUngYnvgFay"nayn9BI5BByE
BENSON, "Luke 16:26-29. Besides all this ——?nIgnIGBnYfFgVOnIGgVnuB?aOB?InYOgvn—?nIgnIGBnYfFgVOnIGgVnuB?aOB?InYOgvn—?nIgnIGBnYfFgVOnIGgVnuB?aOB?InYOgvn—?nIgnIGBnYfFgVOnIGgVnuB?aOB?InYOgvn
IGBnGfyungYnZfpfOV?QnaIna?nfnIGay"nav.g??a90BnIgn9Bn"OfyIBu[nYgOn9BI5BBynV?nfyunUgVnIGBnGfyungYnZfpfOV?QnaIna?nfnIGay"nav.g??a90BnIgn9Bn"OfyIBu[nYgOn9BI5BBynV?nfyunUgVnIGBnGfyungYnZfpfOV?QnaIna?nfnIGay"nav.g??a90BnIgn9Bn"OfyIBu[nYgOn9BI5BBynV?nfyunUgVnIGBnGfyungYnZfpfOV?QnaIna?nfnIGay"nav.g??a90BnIgn9Bn"OfyIBu[nYgOn9BI5BBynV?nfyunUgVn
IGBOBna?nfn"OBfIn"V0YnYaaBuIGBOBna?nfn"OBfIn"V0YnYaaBuIGBOBna?nfn"OBfIn"V0YnYaaBuIGBOBna?nfn"OBfIn"V0YnYaaBu— יבפךיסחפףו בדול בלףבק, a great chasm, or void, is
established. Dr. Campbell renders the clause, There lieth a huge gulf betwixt us
and you, so that they who would pass hence to you cannot. If any should be so
294

compassionate as to desire to help you, they are not able: neither can they pass to
us who would come thence —ר'lI3;IP'XlIXlS77IyohlSh';IShIahI'haeekoayHa"7;Iר'lI3;IP'XlIXlS77IyohlSh';IShIahI'haeekoayHa"7;Iר'lI3;IP'XlIXlS77IyohlSh';IShIahI'haeekoayHa"7;Iר'lI3;IP'XlIXlS77IyohlSh';IShIahI'haeekoayHa"7;I
bSXlahy;I/koPI;ayHIolH;k4IlH;IeaXXa‘;ISXI/okI;—;kIy7oX;b4IlH;I‘k;alI‘'7/ISXI/okI;—;kIbSXlahy;I/koPI;ayHIolH;k4IlH;IeaXXa‘;ISXI/okI;—;kIy7oX;b4IlH;I‘k;alI‘'7/ISXI/okI;—;kIbSXlahy;I/koPI;ayHIolH;k4IlH;IeaXXa‘;ISXI/okI;—;kIy7oX;b4IlH;I‘k;alI‘'7/ISXI/okI;—;kIbSXlahy;I/koPI;ayHIolH;k4IlH;IeaXXa‘;ISXI/okI;—;kIy7oX;b4IlH;I‘k;alI‘'7/ISXI/okI;—;kI
/Sפ;b4IahbI3H;lH;kIaIe;kXohI";IHaee&IokIPSX;ka"7;IShIaI/'l'k;IXlal;!I;ayHISXI/Sפ;b4IahbI3H;lH;kIaIe;kXohI";IHaee&IokIPSX;ka"7;IShIaI/'l'k;IXlal;!I;ayHISXI/Sפ;b4IahbI3H;lH;kIaIe;kXohI";IHaee&IokIPSX;ka"7;IShIaI/'l'k;IXlal;!I;ayHISXI/Sפ;b4IahbI3H;lH;kIaIe;kXohI";IHaee&IokIPSX;ka"7;IShIaI/'l'k;IXlal;!I;ayHISXI
'hyHah‘;a"7;αIתayH!I]IXo7;PhIlHo'‘HlαI;ayHISXI;l;kha7αIFH;hIH;IXaSb!IτIeka&IlHalI'hyHah‘;a"7;αIתayH!I]IXo7;PhIlHo'‘HlαI;ayHISXI;l;kha7αIFH;hIH;IXaSb!IτIeka&IlHalI'hyHah‘;a"7;αIתayH!I]IXo7;PhIlHo'‘HlαI;ayHISXI;l;kha7αIFH;hIH;IXaSb!IτIeka&IlHalI'hyHah‘;a"7;αIתayH!I]IXo7;PhIlHo'‘HlαI;ayHISXI;l;kha7αIFH;hIH;IXaSb!IτIeka&IlHalI
lHo'I3o'7b;XlIX;hbIHSPIloIP&I/alH;klHo'I3o'7b;XlIX;hbIHSPIloIP&I/alH;klHo'I3o'7b;XlIX;hbIHSPIloIP&I/alH;klHo'I3o'7b;XlIX;hbIHSPIloIP&I/alH;k’XIHo'X;XIHo'X;XIHo'X;XIHo'X;—FH;IkSyHIPah!I/ShbSh‘IlHalIholHSh‘IFH;IkSyHIPah!I/ShbSh‘IlHalIholHSh‘IFH;IkSyHIPah!I/ShbSh‘IlHalIholHSh‘IFH;IkSyHIPah!I/ShbSh‘IlHalIholHSh‘I
yo'7bI";Iboh;I/okIHSPX;7/!IahbIlHalIHSXIo3hIyaX;I3aXISkk;lkS;—a"7;!I";‘ahIloI";IShIyo'7bI";Iboh;I/okIHSPX;7/!IahbIlHalIHSXIo3hIyaX;I3aXISkk;lkS;—a"7;!I";‘ahIloI";IShIyo'7bI";Iboh;I/okIHSPX;7/!IahbIlHalIHSXIo3hIyaX;I3aXISkk;lkS;—a"7;!I";‘ahIloI";IShIyo'7bI";Iboh;I/okIHSPX;7/!IahbIlHalIHSXIo3hIyaX;I3aXISkk;lkS;—a"7;!I";‘ahIloI";IShI
eaShIa"o'lIHSXIk;7alSohX”Iן;IHabI/S—;I"k;lHk;hIa7S—;!I3Ho!ISlIX;;PX!I3;k;I7S—Sh‘IShIeaShIa"o'lIHSXIk;7alSohX”Iן;IHabI/S—;I"k;lHk;hIa7S—;!I3Ho!ISlIX;;PX!I3;k;I7S—Sh‘IShIeaShIa"o'lIHSXIk;7alSohX”Iן;IHabI/S—;I"k;lHk;hIa7S—;!I3Ho!ISlIX;;PX!I3;k;I7S—Sh‘IShIeaShIa"o'lIHSXIk;7alSohX”Iן;IHabI/S—;I"k;lHk;hIa7S—;!I3Ho!ISlIX;;PX!I3;k;I7S—Sh‘IShI
ekSb;IahbI7'פ'k&!IahbI;SlH;kI;hl;klaShSh‘IlH;I’abb'y;ahIoeShSohIyohy;khSh‘IaIekSb;IahbI7'פ'k&!IahbI;SlH;kI;hl;klaShSh‘IlH;I’abb'y;ahIoeShSohIyohy;khSh‘IaIekSb;IahbI7'פ'k&!IahbI;SlH;kI;hl;klaShSh‘IlH;I’abb'y;ahIoeShSohIyohy;khSh‘IaIekSb;IahbI7'פ'k&!IahbI;SlH;kI;hl;klaShSh‘IlH;I’abb'y;ahIoeShSohIyohy;khSh‘IaI
/'l'k;IXlal;!IokI7S—Sh‘IShI/ok‘;l/'7h;XXIahbIh;‘7;ylIo/ISl[IlH;k;/ok;!IlHalIH;IPS‘HlI/'l'k;IXlal;!IokI7S—Sh‘IShI/ok‘;l/'7h;XXIahbIh;‘7;ylIo/ISl[IlH;k;/ok;!IlHalIH;IPS‘HlI/'l'k;IXlal;!IokI7S—Sh‘IShI/ok‘;l/'7h;XXIahbIh;‘7;ylIo/ISl[IlH;k;/ok;!IlHalIH;IPS‘HlI/'l'k;IXlal;!IokI7S—Sh‘IShI/ok‘;l/'7h;XXIahbIh;‘7;ylIo/ISl[IlH;k;/ok;!IlHalIH;IPS‘HlI
ek;—;hlIlH;SkIk'Sh!Iahb!IS/IeoXXS"7;!I;aX;IHSPX;7/Io/IlH;IeaSh/'7Ik;/7;ylSohXI3HSyHIH;Iek;—;hlIlH;SkIk'Sh!Iahb!IS/IeoXXS"7;!I;aX;IHSPX;7/Io/IlH;IeaSh/'7Ik;/7;ylSohXI3HSyHIH;Iek;—;hlIlH;SkIk'Sh!Iahb!IS/IeoXXS"7;!I;aX;IHSPX;7/Io/IlH;IeaSh/'7Ik;/7;ylSohXI3HSyHIH;Iek;—;hlIlH;SkIk'Sh!Iahb!IS/IeoXXS"7;!I;aX;IHSPX;7/Io/IlH;IeaSh/'7Ik;/7;ylSohXI3HSyHIH;I
/;7lI/okIHa—Sh‘I";;hIShXlk'P;hla7IShIyokk'elSh‘IlH;P!IH;I;hlk;al;bI0"kaHaPIloIX;hbI/;7lI/okIHa—Sh‘I";;hIShXlk'P;hla7IShIyokk'elSh‘IlH;P!IH;I;hlk;al;bI0"kaHaPIloIX;hbI/;7lI/okIHa—Sh‘I";;hIShXlk'P;hla7IShIyokk'elSh‘IlH;P!IH;I;hlk;al;bI0"kaHaPIloIX;hbI/;7lI/okIHa—Sh‘I";;hIShXlk'P;hla7IShIyokk'elSh‘IlH;P!IH;I;hlk;al;bI0"kaHaPIloIX;hbI
יaאak'XI'hloIlH;P!IShIHoe;XISlI3o'7bIk;y7aSPIlH;P4I/okIH;IX'eeoX;b!IS/IlHoX;IShIיaאak'XI'hloIlH;P!IShIHoe;XISlI3o'7bIk;y7aSPIlH;P4I/okIH;IX'eeoX;b!IS/IlHoX;IShIיaאak'XI'hloIlH;P!IShIHoe;XISlI3o'7bIk;y7aSPIlH;P4I/okIH;IX'eeoX;b!IS/IlHoX;IShIיaאak'XI'hloIlH;P!IShIHoe;XISlI3o'7bIk;y7aSPIlH;P4I/okIH;IX'eeoX;b!IS/IlHoX;IShI
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loIlH;I;aklH!IaXISlI3aXI;—Sb;hlIlH;k;I3aXI/koPIlH;I;aklHIlHSlH;k”Iר&IParSh‘IlHSXIloIlH;I;aklH!IaXISlI3aXI;—Sb;hlIlH;k;I3aXI/koPIlH;I;aklHIlHSlH;k”Iר&IParSh‘IlHSXIloIlH;I;aklH!IaXISlI3aXI;—Sb;hlIlH;k;I3aXI/koPIlH;I;aklHIlHSlH;k”Iר&IParSh‘IlHSXIloIlH;I;aklH!IaXISlI3aXI;—Sb;hlIlH;k;I3aXI/koPIlH;I;aklHIlHSlH;k”Iר&IParSh‘IlHSXI
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SPPokla7Sl&Io/IlH;IXo'7!IahbIo/IaI/'l'k;IXlal;Io/Ik;3akbXIahbIe'hSXHP;hlX!IahbIlH;ISPPokla7Sl&Io/IlH;IXo'7!IahbIo/IaI/'l'k;IXlal;Io/Ik;3akbXIahbIe'hSXHP;hlX!IahbIlH;ISPPokla7Sl&Io/IlH;IXo'7!IahbIo/IaI/'l'k;IXlal;Io/Ik;3akbXIahbIe'hSXHP;hlX!IahbIlH;ISPPokla7Sl&Io/IlH;IXo'7!IahbIo/IaI/'l'k;IXlal;Io/Ik;3akbXIahbIe'hSXHP;hlX!IahbIlH;I
Sh/ShSl;ISPeoklahy;IlH;k;o/[I7;XlIlH;&Ia7XoIyoP;IShloIlHSXIe7ay;Io/IlokP;hlSh/ShSl;ISPeoklahy;IlH;k;o/[I7;XlIlH;&Ia7XoIyoP;IShloIlHSXIe7ay;Io/IlokP;hlSh/ShSl;ISPeoklahy;IlH;k;o/[I7;XlIlH;&Ia7XoIyoP;IShloIlHSXIe7ay;Io/IlokP;hlSh/ShSl;ISPeoklahy;IlH;k;o/[I7;XlIlH;&Ia7XoIyoP;IShloIlHSXIe7ay;Io/IlokP;hl—ן;Iן;Iן;Iן;I
PS‘HlIQ'Xl7&I/;akI7;XlIlH;SkIk;ekoayH;XIXHo'7bIabbIloIHSXIo3hIPSX;k&”I0"kaHaPIXaSlH!IPS‘HlIQ'Xl7&I/;akI7;XlIlH;SkIk;ekoayH;XIXHo'7bIabbIloIHSXIo3hIPSX;k&”I0"kaHaPIXaSlH!IPS‘HlIQ'Xl7&I/;akI7;XlIlH;SkIk;ekoayH;XIXHo'7bIabbIloIHSXIo3hIPSX;k&”I0"kaHaPIXaSlH!IPS‘HlIQ'Xl7&I/;akI7;XlIlH;SkIk;ekoayH;XIXHo'7bIabbIloIHSXIo3hIPSX;k&”I0"kaHaPIXaSlH!I
FH;&IHa—;IWoX;X!I{y”FH;&IHa—;IWoX;X!I{y”FH;&IHa—;IWoX;X!I{y”FH;&IHa—;IWoX;X!I{y”—0"kaHaPIk;e7S;b!IlHalIlH;&IHabIlH;I"oorXIo/IWoX;XIahbI0"kaHaPIk;e7S;b!IlHalIlH;&IHabIlH;I"oorXIo/IWoX;XIahbI0"kaHaPIk;e7S;b!IlHalIlH;&IHabIlH;I"oorXIo/IWoX;XIahbI0"kaHaPIk;e7S;b!IlHalIlH;&IHabIlH;I"oorXIo/IWoX;XIahbI
lH;IekoeH;lX!I/koPI3HSyHIlH;&IPS‘HlI7;akhIlH;Iy;klaShl&IahbISPeoklahy;Io/IlH;X;IlH;IekoeH;lX!I/koPI3HSyHIlH;&IPS‘HlI7;akhIlH;Iy;klaShl&IahbISPeoklahy;Io/IlH;X;IlH;IekoeH;lX!I/koPI3HSyHIlH;&IPS‘HlI7;akhIlH;Iy;klaShl&IahbISPeoklahy;Io/IlH;X;IlH;IekoeH;lX!I/koPI3HSyHIlH;&IPS‘HlI7;akhIlH;Iy;klaShl&IahbISPeoklahy;Io/IlH;X;I
lHSh‘X!IS/IlH;&I3o'7bI";IalIlH;IeaShXIloIk;abIahbIyohXSb;kIlH;P4I7;lIlH;PIH;akIlHSh‘X!IS/IlH;&I3o'7bI";IalIlH;IeaShXIloIk;abIahbIyohXSb;kIlH;P4I7;lIlH;PIH;akIlHSh‘X!IS/IlH;&I3o'7bI";IalIlH;IeaShXIloIk;abIahbIyohXSb;kIlH;P4I7;lIlH;PIH;akIlHSh‘X!IS/IlH;&I3o'7bI";IalIlH;IeaShXIloIk;abIahbIyohXSb;kIlH;P4I7;lIlH;PIH;akI
themthemthemthem—י;lIlH;PIH;akr;hIloIlH;I3akhSh‘XIahbIShXlk'ylSohXI‘S—;hIlH;PIShIlHoX;Iי;lIlH;PIH;akr;hIloIlH;I3akhSh‘XIahbIShXlk'ylSohXI‘S—;hIlH;PIShIlHoX;Iי;lIlH;PIH;akr;hIloIlH;I3akhSh‘XIahbIShXlk'ylSohXI‘S—;hIlH;PIShIlHoX;Iי;lIlH;PIH;akr;hIloIlH;I3akhSh‘XIahbIShXlk'ylSohXI‘S—;hIlH;PIShIlHoX;I
bS—Sh;Ik;yokbX!IahbIlH;&I3S77IHa—;IP;ahXIX'//SyS;hlIloIek;—;hlIlH;SkIbaPhalSoh”bS—Sh;Ik;yokbX!IahbIlH;&I3S77IHa—;IP;ahXIX'//SyS;hlIloIek;—;hlIlH;SkIbaPhalSoh”bS—Sh;Ik;yokbX!IahbIlH;&I3S77IHa—;IP;ahXIX'//SyS;hlIloIek;—;hlIlH;SkIbaPhalSoh”bS—Sh;Ik;yokbX!IahbIlH;&I3S77IHa—;IP;ahXIX'//SyS;hlIloIek;—;hlIlH;SkIbaPhalSoh”
יτ…ןFך]]F!Iלש0I‘k;alI‘'7/I/Sפ;b”חIτlISXI3;77Irho3hI/koPIlH;Ieo;lX!IlHalISh/;kSIיτ…ןFך]]F!Iלש0I‘k;alI‘'7/I/Sפ;b”חIτlISXI3;77Irho3hI/koPIlH;Ieo;lX!IlHalISh/;kSIיτ…ןFך]]F!Iלש0I‘k;alI‘'7/I/Sפ;b”חIτlISXI3;77Irho3hI/koPIlH;Ieo;lX!IlHalISh/;kSIיτ…ןFך]]F!Iלש0I‘k;alI‘'7/I/Sפ;b”חIτlISXI3;77Irho3hI/koPIlH;Ieo;lX!IlHalISh/;kSI
aPoh‘IlH;IיalShXIyoPek;H;hbIlH;IX;alI"olHIo/IlH;I"7;XX;bIahbIlH;IbaPh;b!IaPoh‘IlH;IיalShXIyoPek;H;hbIlH;IX;alI"olHIo/IlH;I"7;XX;bIahbIlH;IbaPh;b!IaPoh‘IlH;IיalShXIyoPek;H;hbIlH;IX;alI"olHIo/IlH;I"7;XX;bIahbIlH;IbaPh;b!IaPoh‘IlH;IיalShXIyoPek;H;hbIlH;IX;alI"olHIo/IlH;I"7;XX;bIahbIlH;IbaPh;b!I
b;holSh‘IShI‘;h;ka7IlH;IXlal;Io/IlH;Ib;ab!I";IlH;&IayyokbSh‘IloIlH;Iכ'a7Sl&Io/IlH;SkIb;holSh‘IShI‘;h;ka7IlH;IXlal;Io/IlH;Ib;ab!I";IlH;&IayyokbSh‘IloIlH;Iכ'a7Sl&Io/IlH;SkIb;holSh‘IShI‘;h;ka7IlH;IXlal;Io/IlH;Ib;ab!I";IlH;&IayyokbSh‘IloIlH;Iכ'a7Sl&Io/IlH;SkIb;holSh‘IShI‘;h;ka7IlH;IXlal;Io/IlH;Ib;ab!I";IlH;&IayyokbSh‘IloIlH;Iכ'a7Sl&Io/IlH;SkI
295

e;kXohXIa77oll;bI;SlH;kIloIQo&XIokIe'hSXHP;hlX”I]hIlHSXIHahb!Iת7&XS'PI/okIlH;I‘oob[Ie;kXohXIa77oll;bI;SlH;kIloIQo&XIokIe'hSXHP;hlX”I]hIlHSXIHahb!Iת7&XS'PI/okIlH;I‘oob[Ie;kXohXIa77oll;bI;SlH;kIloIQo&XIokIe'hSXHP;hlX”I]hIlHSXIHahb!Iת7&XS'PI/okIlH;I‘oob[Ie;kXohXIa77oll;bI;SlH;kIloIQo&XIokIe'hSXHP;hlX”I]hIlHSXIHahb!Iת7&XS'PI/okIlH;I‘oob[I
ohIlHalIHahb!IFaklak'XI/okIlH;I3Syr;b[IlH;IkS—;kIבoy&l'X!IokI0yH;koh!IokIXoP;IX'yHIohIlHalIHahb!IFaklak'XI/okIlH;I3Syr;b[IlH;IkS—;kIבoy&l'X!IokI0yH;koh!IokIXoP;IX'yHIohIlHalIHahb!IFaklak'XI/okIlH;I3Syr;b[IlH;IkS—;kIבoy&l'X!IokI0yH;koh!IokIXoP;IX'yHIohIlHalIHahb!IFaklak'XI/okIlH;I3Syr;b[IlH;IkS—;kIבoy&l'X!IokI0yH;koh!IokIXoP;IX'yHI
‘k;alI‘'7/I/Sפ;bI";l3SפlIlH;P”IFH;Iץ;3XIX;;PIholIloIHa—;I";;hI—;k&IbSXlahlI/koPIlHSXI‘k;alI‘'7/I/Sפ;bI";l3SפlIlH;P”IFH;Iץ;3XIX;;PIholIloIHa—;I";;hI—;k&IbSXlahlI/koPIlHSXI‘k;alI‘'7/I/Sפ;bI";l3SפlIlH;P”IFH;Iץ;3XIX;;PIholIloIHa—;I";;hI—;k&IbSXlahlI/koPIlHSXI‘k;alI‘'7/I/Sפ;bI";l3SפlIlH;P”IFH;Iץ;3XIX;;PIholIloIHa—;I";;hI—;k&IbSXlahlI/koPIlHSXI
aeek;H;hXSohIo/IlHSh‘X”Iל…obIHalHIX;lIlH;Ioh;Ia‘aShXlIlH;IolH;k!IlHalISX!IH;77IahbIaeek;H;hXSohIo/IlHSh‘X”Iל…obIHalHIX;lIlH;Ioh;Ia‘aShXlIlH;IolH;k!IlHalISX!IH;77IahbIaeek;H;hXSohIo/IlHSh‘X”Iל…obIHalHIX;lIlH;Ioh;Ia‘aShXlIlH;IolH;k!IlHalISX!IH;77IahbIaeek;H;hXSohIo/IlHSh‘X”Iל…obIHalHIX;lIlH;Ioh;Ia‘aShXlIlH;IolH;k!IlHalISX!IH;77IahbI
eakabSX;”Iןo3I/akIak;IlH;&IbSXlahlזI0IHahb"k;ablH”Iβ”IץoyHahahIXaSlH!I0I3a77ISXIeakabSX;”Iןo3I/akIak;IlH;&IbSXlahlזI0IHahb"k;ablH”Iβ”IץoyHahahIXaSlH!I0I3a77ISXIeakabSX;”Iןo3I/akIak;IlH;&IbSXlahlזI0IHahb"k;ablH”Iβ”IץoyHahahIXaSlH!I0I3a77ISXIeakabSX;”Iןo3I/akIak;IlH;&IbSXlahlזI0IHahb"k;ablH”Iβ”IץoyHahahIXaSlH!I0I3a77ISXI
";l3;;h”לIר'lIlH;Iβa""ShXIXa&!IFH;&Iak;IXoI;—;hI3SlHIoh;IaholH;k!IlHalI&o'IPa&IX;;I";l3;;h”לIר'lIlH;Iβa""ShXIXa&!IFH;&Iak;IXoI;—;hI3SlHIoh;IaholH;k!IlHalI&o'IPa&IX;;I";l3;;h”לIר'lIlH;Iβa""ShXIXa&!IFH;&Iak;IXoI;—;hI3SlHIoh;IaholH;k!IlHalI&o'IPa&IX;;I";l3;;h”לIר'lIlH;Iβa""ShXIXa&!IFH;&Iak;IXoI;—;hI3SlHIoh;IaholH;k!IlHalI&o'IPa&IX;;I
o'lIo/Ioh;IShloIlH;IolH;k”o'lIo/Ioh;IShloIlH;IolH;k”o'lIo/Ioh;IShloIlH;IolH;k”o'lIo/Ioh;IShloIlH;IolH;k”
That of seeing out of the one into the other agrees with the passage before us; nor
is it very dissonant that it is said, They are so even with one another; that is, they
are so even, that they have a plain view one from the other, nothing being
interposed to hinder it, and yet so great a gulf between, that it is impossible to
pass the one to the other. That is worth noting, Revelation 14:10, "Shall be
tormented with fire and brimstone, in the presence of the holy angels, and in the
presence of the Lamb."
ELLICOTT, "(26) There is a great gulf fixed.—Literally, a chasm, the opening
or gaping of the earth. The scene brought before us is like one of the pictures of
Dante’s Commedia—steep rocks and a deep gorge, and on one side the flames
that burn and do not consume, and on the other, the fair garden of Paradise and
the kingly palace, and the banquet at which Abraham presides. And those that
are bearing the penalty, or reaping the reward, of their life are within sight and
hearing of each other, and hold conversation and debate. It is obvious that no
single detail of such a description can be pressed as a literal representation of the
unseen world. What was wanted for the purpose of the parable was the dramatic
and pictorial vividness which impresses itself on the minds and hearts of men,
and this could not otherwise be gained.
So that they which would pass from hence . . .—So far as we may draw any
inference from such a detail as this, it suggests the thought that the blessed look
with pity and compassion on those who are in the penal fires, and would fain
help them if they could. They that wish to pass are spoken of in tones which
present a striking contrast to the vindictive exultation that has sometimes shown
itself in Christian writers, such, e.g., as Tertullian (de Spectac. c. 30), and Milton
(Reformation in England, ad fin.). A further lesson is, of course, implied, which
strikes at the root of the specifically Romish theory of Purgatory and
Indulgences—viz., that the wish is fruitless, that no interposition of the saints
avails beyond the grave. The thought of their intercession that the discipline may
do its appointed work is, indeed, not absolutely excluded, but that work must
continue as long as God wills, i.e., till it attains its end.
296

27 “He answered, ‘!GBynUn9B"nUgVQnYfIGBOQn?Byun!GBynUn9B"nUgVQnYfIGBOQn?Byun!GBynUn9B"nUgVQnYfIGBOQn?Byun!GBynUn9B"nUgVQnYfIGBOQn?Byun
ZfpfOV?nIgnvUnYfva0UQZfpfOV?nIgnvUnYfva0UQZfpfOV?nIgnvUnYfva0UQZfpfOV?nIgnvUnYfva0UQ
BARNES, "Five brethren -The number “five” is mentioned merely to preserve
the appearance of verisimilitude in the story. It is not to be spiritualized, nor are we
to suppose that it has any hidden or inscrutable meaning.
May testify unto them -May bear “witness” to them, or may inform them of
what is my situation, and the dreadful consequences of the life that I have led. It is
remarkable that he did not ask to go himself. He knew that he could not be released,
even for so short a time. His condition was fixed. Yet he had no wish that his friends
should suffer, and he supposed that if one went from the dead they would hear him.
GILL, "Then he said, I pray thee therefore father,.... The Cambridge, copy of
Beza's, and the Ethiopic version read, "father Abraham"; finding he could have no
redress of his misery, nor any relief for himself, he applies for others:
that thou wouldst send him to my father's house; the house of Israel and
Jacob, the surviving Jews: and this agrees also with a notion of theirs, that the dead
seek for mercy for them
(l). The Persic and Ethiopic versions read, "that thou wouldst
send Lazarus", &c. whom the one calls Gazarus, and the other Eleazar.
HENRY, "(1.) He begs that Lazarus might be sent to his father's house,upon an
errand thither: I pray thee therefore, father,
Luk_16:27. Again he calls upon
Abraham, and in this request he is importunate: “I pray thee.O deny me not this.”
When he was on earth he might have prayed and been heard, but now he prays in
vain. “Therefore,because thou hast denied me the former request, surely thou wilt be
so compassionate as not to deny this:” or, “Therefore,because there is a great gulf
fixed,seeing there is no getting out hence when they are once here, O send to prevent
their coming hither:” or, “Though there is a great gulf fixedbetween you and me, yet,
since there is no such gulf fixed between you and them, send them hither. Send him
back to my father's house;he knows well enough where it is, has been there many a
time, having been denied the crumbs that fell from the table. He knows I have five
brethrenthere; if he appear to them, they will know him,and will regard what he
saith, for they knew him to be an honest man. Let him testify to them;let him tell
them what condition I am in, and that I brought myself to it by my luxury and
sensuality, and my unmercifulness to the poor.
JAMISON 27-31, "Then he said— now abandoning all hope for himself.
send him to my father’s house, etc.— no waking up of good in the heart of
the lost, but bitter reproach against God and the old economy, as not warning him
sufficiently [Trench]. The answer of Abraham is, They aresufficiently warned.
297

CALVIN, "27.I beseech thee, father. To bring the narrative into more full
accordance with our modes of thinking, he describes the rich man as wishing
that his brothers, who were still alive, should be warned by Lazarus. Here the
Papists exercise their ingenuity very foolishly, by attempting to prove that the
dead feel solicitude about the living. Any thing more ridiculous than this
sophistry cannot be conceived; for with equal plausibility I might undertake to
prove, that believing souls are not satisfied with the place assigned to them, and
are actuated by a desire of removing from it to hell, were it not that they are
prevented by a vast gulf. If no man holds such extravagant views, the Papists are
not entitled to congratulate themselves on the other supposition. It is not my
intention, however, to debate the point, or to defend either one side or another;
but I thought it right to advert, in passing, to the futility of the arguments on
which they rest their belief that the dead intercede with God on our behalf. I now
return to the plain and natural meaning of this passage.
PETT, "Again this is not to be taken literally. Talking about the rich man as still
having some good about him because he is concerned for others is irrelevant, for
this is simply putting over in vivid picture form the fact that if men will not listen
to the word of God, they will heed nothing. (In fact if we press the detail he still
sees Lazarus as someone who is there in order to do as he is told and to see to his
desires). This is accomplished by means of a fictional conversation between
Abraham (whose voice crosses the great gulf!) and the rich man (whose voice,
that of a disembodied spirit, does the same).
Putting it less picturesquely it is Jesus’5fUngYnvfSay"n’0BfOn5GfInIGBnOB?.gy?a9a0aIUn5fUngYnvfSay"n’0BfOn5GfInIGBnOB?.gy?a9a0aIUn5fUngYnvfSay"n’0BfOn5GfInIGBnOB?.gy?a9a0aIUn5fUngYnvfSay"n’0BfOn5GfInIGBnOB?.gy?a9a0aIUn
a?QngYnIGBnOa’Gnvfya?QngYnIGBnOa’Gnvfya?QngYnIGBnOa’Gnvfya?QngYnIGBnOa’Gnvfy’?n?Ia00n0aFay"n9OgIGBO?QnfyungYnIGBnnGfOa?BB?QnfyungYnf00nvByEnUIna?nIgn?n?Ia00n0aFay"n9OgIGBO?QnfyungYnIGBnnGfOa?BB?QnfyungYnf00nvByEnUIna?nIgn?n?Ia00n0aFay"n9OgIGBO?QnfyungYnIGBnnGfOa?BB?QnfyungYnf00nvByEnUIna?nIgn?n?Ia00n0aFay"n9OgIGBO?QnfyungYnIGBnnGfOa?BB?QnfyungYnf00nvByEnUIna?nIgn
OB’g"ya?BnIGfInIGBUn5a00n"BInygnFga’BnYOgvnIGBnuBfun9BUgyunIGBn"OfFBnVf.fOInYOgvnOB’g"ya?BnIGfInIGBUn5a00n"BInygnFga’BnYOgvnIGBnuBfun9BUgyunIGBn"OfFBnVf.fOInYOgvnOB’g"ya?BnIGfInIGBUn5a00n"BInygnFga’BnYOgvnIGBnuBfun9BUgyunIGBn"OfFBnVf.fOInYOgvnOB’g"ya?BnIGfInIGBUn5a00n"BInygnFga’BnYOgvnIGBnuBfun9BUgyunIGBn"OfFBnVf.fOInYOgvn
IGBn]yBnYGgn5a00nOa?BnYOgvnIGBnuBfuWnfyunIGfInIGBUnvV?InIGBOBYgOBnIfSBnGBBunIgnIGBnIGBn]yBnYGgn5a00nOa?BnYOgvnIGBnuBfuWnfyunIGfInIGBUnvV?InIGBOBYgOBnIfSBnGBBunIgnIGBnIGBn]yBnYGgn5a00nOa?BnYOgvnIGBnuBfuWnfyunIGfInIGBUnvV?InIGBOBYgOBnIfSBnGBBunIgnIGBnIGBn]yBnYGgn5a00nOa?BnYOgvnIGBnuBfuWnfyunIGfInIGBUnvV?InIGBOBYgOBnIfSBnGBBunIgnIGBn
Fga’B?n.VInaynIGa?n5gO0un9UnZguEFga’B?n.VInaynIGa?n5gO0un9UnZguEFga’B?n.VInaynIGa?n5gO0un9UnZguEFga’B?n.VInaynIGa?n5gO0un9UnZguE
‘Five brothers.’!GBnyVv9BO!GBnyVv9BO!GBnyVv9BO!GBnyVv9BO‘fivefivefivefive’a?nIGBnyVv9BOngYn’gFByfyIEnV\gv.fOBnIGBna?nIGBnyVv9BOngYn’gFByfyIEnV\gv.fOBnIGBna?nIGBnyVv9BOngYn’gFByfyIEnV\gv.fOBnIGBna?nIGBnyVv9BOngYn’gFByfyIEnV\gv.fOBnIGBn
YBBuay"ngYnIGBnYaFBnIGgV?fyuWEn!GB?BnYaFBn9OgIGBO?nOB.OB?ByIBunU?OfB0n5Ggnf05fU?nYBBuay"ngYnIGBnYaFBnIGgV?fyuWEn!GB?BnYaFBn9OgIGBO?nOB.OB?ByIBunU?OfB0n5Ggnf05fU?nYBBuay"ngYnIGBnYaFBnIGgV?fyuWEn!GB?BnYaFBn9OgIGBO?nOB.OB?ByIBunU?OfB0n5Ggnf05fU?nYBBuay"ngYnIGBnYaFBnIGgV?fyuWEn!GB?BnYaFBn9OgIGBO?nOB.OB?ByIBunU?OfB0n5Ggnf05fU?n
?gV"GIn?a"y?EnfVInZgun5a00n"aFBnIGBvnygnYVOIGBOn?a"y?QnYgOnIGBUnGfFBnf0OBfuUnOB’BaFBun?gV"GIn?a"y?EnfVInZgun5a00n"aFBnIGBvnygnYVOIGBOn?a"y?QnYgOnIGBUnGfFBnf0OBfuUnOB’BaFBun?gV"GIn?a"y?EnfVInZgun5a00n"aFBnIGBvnygnYVOIGBOn?a"y?QnYgOnIGBUnGfFBnf0OBfuUnOB’BaFBun?gV"GIn?a"y?EnfVInZgun5a00n"aFBnIGBvnygnYVOIGBOn?a"y?QnYgOnIGBUnGfFBnf0OBfuUnOB’BaFBun
IGBvnaynIGBnZf5ngYn‘g?B?EnYGUnugnIGBUnyBBun?a"y?n5GBynIGfIn9ggSn’gyIfay?n?a"y?nIGBvnaynIGBnZf5ngYn‘g?B?EnYGUnugnIGBUnyBBun?a"y?n5GBynIGfIn9ggSn’gyIfay?n?a"y?nIGBvnaynIGBnZf5ngYn‘g?B?EnYGUnugnIGBUnyBBun?a"y?n5GBynIGfIn9ggSn’gyIfay?n?a"y?nIGBvnaynIGBnZf5ngYn‘g?B?EnYGUnugnIGBUnyBBun?a"y?n5GBynIGfIn9ggSn’gyIfay?n?a"y?n
"f0gOBQnfyunIGBUna"ygOBnIGBvqnYGUnugnIGBUnyBBunIgn9BnIg0un5GfInIgnugQn5GBynZgun"f0gOBQnfyunIGBUna"ygOBnIGBvqnYGUnugnIGBUnyBBunIgn9BnIg0un5GfInIgnugQn5GBynZgun"f0gOBQnfyunIGBUna"ygOBnIGBvqnYGUnugnIGBUnyBBunIgn9BnIg0un5GfInIgnugQn5GBynZgun"f0gOBQnfyunIGBUna"ygOBnIGBvqnYGUnugnIGBUnyBBunIgn9BnIg0un5GfInIgnugQn5GBynZgun
Gf?nf0OBfuUnIg0unIGBvn5GfInIgnugnfyunIGBUnua?g9BUn`im?Gf?nf0OBfuUnIg0unIGBvn5GfInIgnugnfyunIGBUnua?g9BUn`im?Gf?nf0OBfuUnIg0unIGBvn5GfInIgnugnfyunIGBUnua?g9BUn`im?Gf?nf0OBfuUnIg0unIGBvn5GfInIgnugnfyunIGBUnua?g9BUn`im?
BI 27-28, "
I. The Scriptures distinctly reveal future punishment.
II. In a future state punishment will completely arouse memory. "Son, remember."
III. The punishment of hell will be regulated by the previous conduct and character
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of the punished. Hell is a grave in which God places what is not fit to be elsewhere,
and from which is absent all but the process of corruption and the workings of
destruction.
S. Martin, Westminster Chapel Pulpit,3rd series, p. 165.
ELLICOTT, "(27) I pray thee therefore, father.—The re iterated appeal to Abraham as
“father” is suggestive in many ways: (1) as speaking out that in which too many of the
rich man’s class put an undue trust, resting on the fatherhood of Abraham rather
than on that of God (Matthew 3:9); (2) as showing that the refusal of the previous
verse had been accepted, as it were, submissively. There is no rebellious defiance, no
blasphemous execration, such as men have pictured to themselves as resounding
ever more in the realms of darkness. Abraham is the sufferer’s father still, and he yet
counts on his sympathy.
28 for I have five brothers. Let him warn them,
so that they will not also come to this place of
torment.’
f—XX[&Qn]f—XX[&Qn]f—XX[&Qn]f—XX[&Qn]egOnUnGfFBnYaFBn9OBIGOByegOnUnGfFBnYaFBn9OBIGOByegOnUnGfFBnYaFBn9OBIGOByegOnUnGfFBnYaFBn9OBIGOByQEEEEn‘Bfyay"nGa?n9OBIGOBynfyun’gVyIOUvByQnf’’gOuay"nIgn
IGBnY0B?G[n5Ggn5GBynGBn5f?nf0aFBQn?Iggunayn?V’GnfnOB0fIagynIgnGav[n?faunIgn9Bn]YaFB]Qnaynf00V?agyn
aInvfUn9BnIgnIGBn’Ga0uOByngYnU?OfB0n’gvay"ngVIngYn["U.IQn
םישמח, "by fives", or five in a rank,
Exo_13:18as a learned man (m)conjectures, to whom I am beholden for several
hints, in the explanation of this parable; and certain it is, that these five brethren
were Jews, since they had the writings of Moses and the prophets with them, Luk_
16:29. Wherefore I shall venture to propose another conjecture, though it may be
liable to exception, as all conjectures usually are: it is plain that there were "six"
brethren in all; let it be observed then, that the Jewish nation were usually divided
into "three" parts, "priests, Levites, and Israelites"; of these three the great
sanhedrim usually consisted (n); and these read the law every sabbath day; first a
priest, then a Levite, and then "five Israelites" (o); (let that number also be
remarked;) now these were again divided into "three" sects, "Pharisees, Sadducees",
and "Essenes". The former of these are represented in this parable; this I only
propose, I lay no stress on it: it may be, that the twice five, or ten tribes of Israel,
which were not known where they were, nor are they to this day, may be designed by
a "synechdoche", of a part for the whole; whose return the Jews are yet expecting,
and for whose welfare they are greatly concerned.
That he may testify unto them: that is, preach unto them, as the word is used in
Act_2:40. Christ, when here on earth, did testify to that people of their sins, showed
them the heinousness of them, inveighed against them, and reproved for them; and
of their righteousness, and showed the hypocrisy, deficiency, and insufficiency of it to
justify them; of himself as the Messiah; of truth in general; and of their ruin,
299

temporal and eternal; but he had now finished his testimony, and which, though
faithful, was not heard nor received by them; the reason of this request is,
lest they also come into this place of torment; as hell is, and which these
brethren of his, he left behind, were deserving of, and in danger of coming into; and
his concern for them did not arise from any regard to Christ, and the enlargement of
his interest; nor from any love to his testimony, the Gospel; nor from any real notion
or desire of converting grace for his brethren; nor from true love to them; but from a
selfish principle, lest his own torments should be aggravated by their coming: this, as
it may regard the Jews in their affliction, and if the ten tribes should be meant by the
five brethren, may design the very passionate concern the Jews had, and still have for
them, who yet, to this day, hope for the return of them; see Manasseh ben Israel's
book, called, "Spes Israelis".
GILL, "For I have five brethren,.... Meaning his brethren and countrymen,
according to the flesh; who when he was alive, stood in such a relation to him; said to
be "five", in allusion it may be to the children of Israel coming out of Egypt,
םישמח,
"by fives", or five in a rank, Exo_13:18as a learned man (m)conjectures, to whom I
am beholden for several hints, in the explanation of this parable; and certain it is,
that these five brethren were Jews, since they had the writings of Moses and the
prophets with them, Luk_16:29. Wherefore I shall venture to propose another
conjecture, though it may be liable to exception, as all conjectures usually are: it is
plain that there were "six" brethren in all; let it be observed then, that the Jewish
nation were usually divided into "three" parts, "priests, Levites, and Israelites"; of
these three the great sanhedrim usually consisted (n); and these read the law every
sabbath day; first a priest, then a Levite, and then "five Israelites" (o); (let that
number also be remarked;) now these were again divided into "three" sects,
"Pharisees, Sadducees", and "Essenes". The former of these are represented in this
parable; this I only propose, I lay no stress on it: it may be, that the twice five, or ten
tribes of Israel, which were not known where they were, nor are they to this day, may
be designed by a "synechdoche", of a part for the whole; whose return the Jews are
yet expecting, and for whose welfare they are greatly concerned.
That he may testify unto them: that is, preach unto them, as the word is used in
Act_2:40. Christ, when here on earth, did testify to that people of their sins, showed
them the heinousness of them, inveighed against them, and reproved for them; and
of their righteousness, and showed the hypocrisy, deficiency, and insufficiency of it to
justify them; of himself as the Messiah; of truth in general; and of their ruin,
temporal and eternal; but he had now finished his testimony, and which, though
faithful, was not heard nor received by them; the reason of this request is,
lest they also come into this place of torment; as hell is, and which these
brethren of his, he left behind, were deserving of, and in danger of coming into; and
his concern for them did not arise from any regard to Christ, and the enlargement of
his interest; nor from any love to his testimony, the Gospel; nor from any real notion
or desire of converting grace for his brethren; nor from true love to them; but from a
selfish principle, lest his own torments should be aggravated by their coming: this, as
it may regard the Jews in their affliction, and if the ten tribes should be meant by the
five brethren, may design the very passionate concern the Jews had, and still have for
them, who yet, to this day, hope for the return of them; see Manasseh ben Israel's
book, called, "Spes Israelis".
HENRY, "Let him warn them not to tread in my steps, nor to go on in the way
300

wherein I led them, and left them, lest they also come into this place of torment,”
Luk_16:28. Some observe that he speaks only of five brethren,whence they infer that
he had no children,else he would have mentioned them, and then it was an
aggravation of his uncharitableness that he had no children to provide for. Now he
would have them stopped in their sinful course. He does not say, “Give me leave to go
to them, that I may testify to them;” for he knew that there was a gulf fixed,and
despaired of a permission so favourable to himself: his going would frighten them
out of their wits;but, “Send Lazarus, whose address will be less terrible, and yet his
testimony sufficient to frighten them out of their sins.” Now he desired the
preventing of their ruin, partly in tenderness to them,for whom he could not but
retain a natural affection;he knew their temper, their temptations, their ignorance,
their infidelity, their inconsideration, and wished to prevent the destruction they
were running into: but it was partly in tenderness to himself,for their coming to him,
to that place of torment,would but aggravate the misery to him, who had helped to
show them the way thither, as the sight of Lazarus helped to aggravate his misery.
When partners in sin come to be sharers in woe, as tares bound in bundles for the
fire, they will be a terror to one another.
JAMISON, "Let him warn them not to tread in my steps, nor to go on in the way
wherein I led them, and left them, lest they also come into this place of torment,”
Luk_16:28. Some observe that he speaks only of five brethren,whence they infer that
he had no children,else he would have mentioned them, and then it was an
aggravation of his uncharitableness that he had no children to provide for. Now he
would have them stopped in their sinful course. He does not say, “Give me leave to go
to them, that I may testify to them;” for he knew that there was a gulf fixed,and
despaired of a permission so favourable to himself: his going would frighten them
out of their wits;but, “Send Lazarus, whose address will be less terrible, and yet his
testimony sufficient to frighten them out of their sins.” Now he desired the
preventing of their ruin, partly in tenderness to them,for whom he could not but
retain a natural affection;he knew their temper, their temptations, their ignorance,
their infidelity, their inconsideration, and wished to prevent the destruction they
were running into: but it was partly in tenderness to himself,for their coming to him,
to that place of torment,would but aggravate the misery to him, who had helped to
show them the way thither, as the sight of Lazarus helped to aggravate his misery.
When partners in sin come to be sharers in woe, as tares bound in bundles for the
fire, they will be a terror to one another.
SBC, "I. The Scriptures distinctly reveal future punishment.
II. In a future state punishment will completely arouse memory. "Son, remember."
III. The punishment of hell will be regulated by the previous conduct and character
of the punished. Hell is a grave in which God places what is not fit to be elsewhere,
and from which is absent all but the process of corruption and the workings of
destruction.
S. Martin, Westminster Chapel Pulpit,3rd series, p. 165.
ELLICOTT, "(28) For I have five brethren.—Here again we are left to choose between
opposite views of the motive which prompted the request. Was it simply a selfish fear
of reproaches that might aggravate his sufferings? Was it the stirring in him of an
unselfish anxiety for others, content to bear his own anguish if only his brothers
might escape? Either view is tenable enough, but the latter harmonises more with the
301

humility of the tone in which the request is uttered. The question why “five” are
named is again one which we cannot answer with certainty. The allusions which
some have found to the five senses, in the indulgence of which the man had passed
his life, or to the five books of Moses (!), are simply fantastic. It may have been
merely the use of a certain number for an uncertain, as in the case of the five wise
and the five foolish virgins (Matthew 25:2), or the five talents (Matthew 25:15), or the
five cities in the land of Egypt (Isaiah 19:18). It may have been an individualising
feature, pointing to some conspicuously self-indulgent rich man among the hearers
of the parable, and so coming home to him as a warning; or, possibly (following up
the hint in the Note on Luke 16:19), to the number of the Tetrarch’s surviving
brothers. Of these he had had eight, but Aristobulus and Arche-laus were already
dead, and possibly, of course, another. Here, returning to the structure of the
parable, there is a special motive for the rich man’s wishing Lazarus to be sent. The
brothers had seen the beggar lying at his gate. If they were to see him now, as risen
from the dead, they would learn how far more blessed his state had been than the
luxurious ease in which they had passed and were still passing their lives.
29 “Abraham replied, ‘!GBUnGfFBn‘g?B?nfyunIGBn!GBUnGfFBn‘g?B?nfyunIGBn!GBUnGfFBn‘g?B?nfyunIGBn!GBUnGfFBn‘g?B?nfyunIGBn
nOg.GBI?[n0BInIGBvn0a?IBynIgnIGBvEnOg.GBI?[n0BInIGBvn0a?IBynIgnIGBvEnOg.GBI?[n0BInIGBvn0a?IBynIgnIGBvEnOg.GBI?[n0BInIGBvn0a?IBynIgnIGBvE’
f—XX[&Qn]f—XX[&Qn]f—XX[&Qn]f—XX[&Qn]!GBUnGfFBn‘g?B?n!GBUnGfFBn‘g?B?n!GBUnGfFBn‘g?B?n!GBUnGfFBn‘g?B?ncccc !GBn5OaIay"?ngYn‘g?B?En!GBnYaO?InYaFBn9ggS?ngYnIGBnfa90BE
!GBn.Og.GBI?n!GBn.Og.GBI?n!GBn.Og.GBI?n!GBn.Og.GBI?ncccc !GBnOBvfayuBOngYnIGBn]0un!B?IfvByIEnYGfInIGBn.Og.GBI?nGfun5OaIIByE
`BfOnIGBvn`BfOnIGBvn`BfOnIGBvn`BfOnIGBvncccc `BfOnIGBvn?.BfSnaynIGBn&’Oa.IVOB?EnXBfunIGBvQngOnGBfOnIGBvnOBfunaynIGBn
?Uyf"g"VB?QnfyunfIIByunIgn5GfInIGBUnGfFBnuB0aFBOBuE
CLARKE, "They have Moses and the prophets -This plainly supposes they
were all Jewish believers: they had these writings in their hands, but they did not
permit them to influence their lives.
GILL, "Abraham said unto him..... In reply to this his request:
they have Moses and the prophets; that is, their writings; which shows this
man, and his five brethren, to be Jews; for to them were the oracles of God
committed; and these had the writings of Moses and the prophets read to them every
sabbath day; and is true, whether the contemporaries and immediate successors of
the Pharisees are meant, or the ten tribes: and also shows, that one view of the
parable, is to establish the authority of these writings; see
Luk_16:16and that it is a
peculiar privilege to have them; and that they ought to be attended to and regarded;
302

let them hear them; for they testified concerning Christ, and concerning the sins
of the Jews, and the calamities, both temporal and eternal, that should come upon
them; and which, testimony was sufficient to leave them without excuse: and indeed,
the word of God, read, explained, and heard, is the ordinary means of conversion, or
of bringing men to faith and repentance.
HENRY, "(2.) Abraham denies him this favour too. There is no request granted in
hell. Those who make the rich man's praying to Abraham a justification of their
praying to saints departed, as they have far to seek for proofs, when the practice of a
damned sinner must be valued for an example, so they have little encouragement to
follow the example, when all his prayers were made in vain.Abraham leaves them to
the testimony of Moses and the prophets, the ordinary means of conviction and
conversion; they have the written word, which they may read and hear read. “Let
themattend to that sure word of prophecy,for God will not go out of the common
method of his grace for them.” Here is their privilege: They have Moses and the
prophets;and their duty: “Let them hear them,and mix faith with them, and that
will be sufficient to keep them from this place of torment.” By this it appears that
there is sufficient evidence in the Old Testament, in Moses and the prophets,to
convince those that will hear them impartially that there is another life after this, and
a state of rewards and punishments for good and bad men; for that was the thing
which the rich man would have his brethren assured of, and for that they are turned
over to Moses and the prophets.
CALVIN, "29.They have Moses and the prophets. In the persons of the rich man
and Abraham Christ reminds us, that we have received an undoubted rule of
life, and that therefore we have no right to expect that the dead will rise to
instruct and persuade us. Moses and the prophets were appointed to instruct,
while they lived, the men of their own age; but it was with the design, that the
same advantage should be derived by posterity from their writings. As it is the
will of God that we should receive instructions, in this manner, about a holy life,
there is no reason why the dead should assure us of the rewards and
punishments of the future state; nor is there any excuse for the indifference of
those who shelter themselves under the pretext, that they do not know what is
going on beyond this world. Among irreligious men, we are aware, is frequently
heard this wicked saying, or rather this grunting of hogs, that it is foolish in men
to distress themselves with fears about a matter of uncertainty, since no one has
ever returned to bring us tidings about hell.
With the view of counteracting every enchantment of Satan of this description,
Christ draws their attention to the Law and the Prophets, agreeably to that
passage in the writings of Moses:
It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and
bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that
thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we
may hear it, and do it? But the word is very nigh unto thee, even in thy mouth,
and in thy heart, that thou shouldest do it,
(Deuteronomy 30:12.)
They who ridicule as fabulous what Scripture testifies as to the future judgment,
303

will one day feel how shocking is the wickedness of giving the lie to the holy
oracles of God. From such lethargy Christ arouses his followers, that they may
not be deceived by the hope of escaping punishment, and thus fail to improve the
time allowed for repentance.
Abraham’XIk;e7&IaPo'hlXIloIlHSX4Iר&IWoX;XIahbIlH;IekoeH;lXI…obIHabIX'//SyS;hl7&IXIk;e7&IaPo'hlXIloIlHSX4Iר&IWoX;XIahbIlH;IekoeH;lXI…obIHabIX'//SyS;hl7&IXIk;e7&IaPo'hlXIloIlHSX4Iר&IWoX;XIahbIlH;IekoeH;lXI…obIHabIX'//SyS;hl7&IXIk;e7&IaPo'hlXIloIlHSX4Iר&IWoX;XIahbIlH;IekoeH;lXI…obIHabIX'//SyS;hl7&I
Pab;Irho3hIloIHSXIe;oe7;IlH;IboylkSh;Io/IXa7—alSoh!IahbIholHSh‘Ik;PaShXI/okI'XI"'lIPab;Irho3hIloIHSXIe;oe7;IlH;IboylkSh;Io/IXa7—alSoh!IahbIholHSh‘Ik;PaShXI/okI'XI"'lIPab;Irho3hIloIHSXIe;oe7;IlH;IboylkSh;Io/IXa7—alSoh!IahbIholHSh‘Ik;PaShXI/okI'XI"'lIPab;Irho3hIloIHSXIe;oe7;IlH;IboylkSh;Io/IXa7—alSoh!IahbIholHSh‘Ik;PaShXI/okI'XI"'lI
lHalISlIo"laShIlH;IaXX;hlIo/Ia77”I’oIlHoko'‘H7&ISh/;yl;bISXIlH;IPShbIo/IPahI3SlHIaIlHalISlIo"laShIlH;IaXX;hlIo/Ia77”I’oIlHoko'‘H7&ISh/;yl;bISXIlH;IPShbIo/IPahI3SlHIaIlHalISlIo"laShIlH;IaXX;hlIo/Ia77”I’oIlHoko'‘H7&ISh/;yl;bISXIlH;IPShbIo/IPahI3SlHIaIlHalISlIo"laShIlH;IaXX;hlIo/Ia77”I’oIlHoko'‘H7&ISh/;yl;bISXIlH;IPShbIo/IPahI3SlHIaI
b;eka—;bIy'kSoXSl&!IlHalIlH;I‘k;al;kIeaklIo/IP;hIak;Ia73a&XI‘aeSh‘Ia/l;kIh;3Ib;eka—;bIy'kSoXSl&!IlHalIlH;I‘k;al;kIeaklIo/IP;hIak;Ia73a&XI‘aeSh‘Ia/l;kIh;3Ib;eka—;bIy'kSoXSl&!IlHalIlH;I‘k;al;kIeaklIo/IP;hIak;Ia73a&XI‘aeSh‘Ia/l;kIh;3Ib;eka—;bIy'kSoXSl&!IlHalIlH;I‘k;al;kIeaklIo/IP;hIak;Ia73a&XI‘aeSh‘Ia/l;kIh;3I
k;—;7alSohX”Iςo3IaXIholHSh‘ISXIPok;IbSXe7;aXSh‘IloI…obIlHahI3H;hIP;hIak;IXoI;a‘;kIk;—;7alSohX”Iςo3IaXIholHSh‘ISXIPok;IbSXe7;aXSh‘IloI…obIlHahI3H;hIP;hIak;IXoI;a‘;kIk;—;7alSohX”Iςo3IaXIholHSh‘ISXIPok;IbSXe7;aXSh‘IloI…obIlHahI3H;hIP;hIak;IXoI;a‘;kIk;—;7alSohX”Iςo3IaXIholHSh‘ISXIPok;IbSXe7;aXSh‘IloI…obIlHahI3H;hIP;hIak;IXoI;a‘;kI
loI‘oI";&ohbIb';I"o'hbX!IH;I/ok"SbXIlH;PIloIShכ'Sk;IalIPa‘SySahXIahbIXoolHXa&;kXIloI‘oI";&ohbIb';I"o'hbX!IH;I/ok"SbXIlH;PIloIShכ'Sk;IalIPa‘SySahXIahbIXoolHXa&;kXIloI‘oI";&ohbIb';I"o'hbX!IH;I/ok"SbXIlH;PIloIShכ'Sk;IalIPa‘SySahXIahbIXoolHXa&;kXIloI‘oI";&ohbIb';I"o'hbX!IH;I/ok"SbXIlH;PIloIShכ'Sk;IalIPa‘SySahXIahbIXoolHXa&;kXI
k;Xe;ylSh‘IlH;Ilk'lH!IahbIloIyohX'7lIek;l;hb;bIokay7;XIa/l;kIlH;IPahh;kIo/IlH;Ik;Xe;ylSh‘IlH;Ilk'lH!IahbIloIyohX'7lIek;l;hb;bIokay7;XIa/l;kIlH;IPahh;kIo/IlH;Ik;Xe;ylSh‘IlH;Ilk'lH!IahbIloIyohX'7lIek;l;hb;bIokay7;XIa/l;kIlH;IPahh;kIo/IlH;Ik;Xe;ylSh‘IlH;Ilk'lH!IahbIloIyohX'7lIek;l;hb;bIokay7;XIa/l;kIlH;IPahh;kIo/IlH;I
…;hlS7;X[IahbIShIokb;kIloIk;XlkaShIlHalISlyHSh‘Iy'kSoXSl&!IH;IekoPSX;X!IalIlH;IXaP;I…;hlS7;X[IahbIShIokb;kIloIk;XlkaShIlHalISlyHSh‘Iy'kSoXSl&!IH;IekoPSX;X!IalIlH;IXaP;I…;hlS7;X[IahbIShIokb;kIloIk;XlkaShIlHalISlyHSh‘Iy'kSoXSl&!IH;IekoPSX;X!IalIlH;IXaP;I…;hlS7;X[IahbIShIokb;kIloIk;XlkaShIlHalISlyHSh‘Iy'kSoXSl&!IH;IekoPSX;X!IalIlH;IXaP;I
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8:198:198:198:19.).).).)
The division of the word of God, which Abraham makes, into the Law and the
Prophets, refers to the time of the Old Testament. Now that the more ample
explanation of the Gospel has been added, there is still less excuse for our
wickedness, if our dislike of that doctrine hurries us in every possible direction,
and, in a word, if we do not permit ourselves to be regulated by the word of God.
Hence too we infer how solid is the faith of Papists about purgatory and such
fooleries, when it rests on nothing but phantoms. (311)
PEDTT, "Abraham points him, and all who hear, to Moses and the prophets. Let
them hear them. They are the means by which God speaks to the world. No
reference is made to Jesus. The poignant emphasis is on the fact that the
Pharisees, who claimed to honour Moses and the prophets, did not in fact even
listen to them (see Luke 16:15-16). They had actually shielded themselves from
them by their tradition. For had they listened to their deeper voice they would
have known the truth about riches. Even more so would they know about them if
they heeded the approach of the Kingly Rule of God which has now come (Luke
16:16).
For what the Law and the Prophets had to say consider the following,
(Deuteronomy 15:1-3; Deuteronomy 15:7-12; Deuteronomy 22:1-2; Deuteronomy
23:19; Deuteronomy 24:7; Deuteronomy 24:14-15; Deuteronomy 24:19-21;
304

Deuteronomy 25:13-14; Isaiah 3:14-15; Isaiah 5:7-8; Isaiah 10:1-3; Isaiah 32:6-7;
Isaiah 58:3; Isaiah 58:6-7; Isaiah 58:10; Jeremiah 5:26-28; Jeremiah 7:5-6;
Ezekiel 18:12-18; Ezekiel 33:15; Amos 2:6-8; Amos 5:11-12; Amos 8:4-6; Micah
2:1-2; Micah 3:1-3; Micah 6:10-11; Zechariah 7:9-10; Malachi 3:5). Their
message was clear enough.
LIGHTFOOT, "[They have Moses and the prophets.] The historical books also
are comprehended under the title of the Prophets, according to the common
acceptation of the Jews, and the reading in their synagogues: "All the books of
the Prophets are eight; Joshua, Judges, Samuel, the Kings, Jeremiah, Ezekiel,
Isaiah, and the twelve." So the Gemara also reckons them. So we find the
Octateuch of the Prophets, as well as the Pentateuch of Moses, in Photius; of
which we have spoken elsewhere.
But are the Hagiographa excluded, when mention is made only of the law and
the prophets? Our Saviour speaks after the usual manner of their reading Moses
and the Prophets in their synagogues; where every ordinary person, even the
most rude and illiterate, met with them, though he had neither Moses nor the
prophets nor the Hagiographa at his own house. Indeed, the holy writings, were
not read in the synagogues (for what reason I will not dispute in this place), but
they were, however, far from being rejected by the people, but accounted for
divine writings, which may be evinced, besides other things, even from the very
name. Our Saviour therefore makes no mention of them, not because he lightly
esteems them, but because Moses and the prophets were heard by every one
every sabbath day; and so were not the Hagiographa.
ELLICOTT, "(29) They have Moses and the prophets.—The words are in entire
harmony with all the teaching of our Lord. The right use of lower knowledge is
the condition of attaining to the higher, and without it signs and wonders avail
but little: “He that hath, to him shall be given” (Mark 4:25); “He that willeth to
do the will of God,” so far as he knows it, “shall know of the doctrine” which
Christ came to proclaim, “whether it be of God” (John 7:17). It was because the
scribes and their followers were unfaithful in a little, that more was denied them.
“Moses and the Prophets” were enough to teach them that a life of self-indulgent
luxury was evil in itself, and therefore must bring with it, in the end, shame and
condemnation. (Comp. Notes on John 5:45-46.)
30 “‘No, father Abraham,’H;IXaSb!H;IXaSb!H;IXaSb!H;IXaSb!‘"'lIS/I"'lIS/I"'lIS/I"'lIS/I
XoP;oh;I/koPIlH;Ib;abI‘o;XIloIlH;P!IlH;&I3S77IXoP;oh;I/koPIlH;Ib;abI‘o;XIloIlH;P!IlH;&I3S77IXoP;oh;I/koPIlH;Ib;abI‘o;XIloIlH;P!IlH;&I3S77IXoP;oh;I/koPIlH;Ib;abI‘o;XIloIlH;P!IlH;&I3S77I
repent.repent.repent.repent.’
305

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CLARKE, "If one went to them from the dead, etc. -Many are desirous to
see an inhabitant of the other world, and converse with him, in order to know what
passes there. Make way! Here is a damned soul, which Jesus Christ has evoked from
the hell of fire! Hear him! Hear him tell of his torments! Hear him utter his regrets!
“But we cannot see him.” No: God has, in his mercy, spared you for the present this
punishment. How could you bear the sight of this damned spirit? Your very nature
would fail at the appearance. Jesus keeps him as it were behind the curtain, and
holds a conversation with him in your hearing, which you have neither faith nor
courage sufficient to hold with him yourselves.
GILL, "And he said, nay, father Abraham,.... He contradicts his father
Abraham, or at least desires it might not be so; this way he suggests, was not so right,
and would not succeed; for he knew his brethren were a rebellious, and stiffnecked
people, and would not hear Moses and the prophets, notwithstanding all their
outward boast of them, and pretensions of regard to them:
but if one went unto them from the dead, they will repent; but alas!
repentance is not of man's will, but a gift of God's grace; nor could these men repent,
because in a judicial way their eyes were shut, their ears were stopped, and their
hearts were hardened; and though Christ came in person to them, and preached, as
never man did, with power and authority, and confirmed his doctrine with miracles,
yet they repented not, nor did they when he arose from the dead.
HENRY, "(3.) He urges his request yet further (
Luk_16:30): “Nay, father
Abraham,give me leave to press this. It is true, they have Moses and the prophets,
and, if they would but give a due regard to them, it would be sufficient; but they do
not, they will not; yet it may be hoped, if one went to them from the dead, they would
repent,that would be a more sensible conviction to them. They are used to Moses
and the prophets, and therefore regard them the less; but this would be a new thing,
and more startling; surely this would bring them to repent,and to change their
wicked habit and course of life.” Note, Foolish men are apt to think any method of
conviction better than that which God has chosen and appointed.
JAMISON, "Nay— giving the lie to Abraham.
but if one went unto them from the dead, they will repent— a principle of
awful magnitude and importance. The greatest miracle will have no effect on those
who are determined not to believe. A realLazarus soon “rose from the dead,” but the
sight of him by crowds of people, inclined thereby to Christ, only crowned the
unbelief and hastened the murderous plots of the Pharisees against the Lord of glory;
nor has His own resurrection, far more overpowering, yet won over that “crooked
and perverse nation.”
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CALVIN, "30.Nay, father Abraham. This is a personification, as we have said,
which expresses rather the feelings of the living than the anxiety of the dead. The
doctrine of the Law is little esteemed by the world, the Prophets are neglected,
and no man submits to hear God speaking in his own manner. Some would
desire that angels should descend from heaven; others, that the dead should
come out of their graves; others, that new miracles should be performed every
day to sanction what they hear; and others, that voices should be heard from the
sky. (312) But if God were pleased to comply with all their foolish wishes, it
would be of no advantage to them; for God has included in his word all that is
necessary to be known, and the authority of this word has been attested and
proved by authentic seals. Besides, faith does not depend on miracles, or any
extraordinary sign, but is the peculiar gift of the Spirit, and is produced by
means of the word. Lastly, it is the prerogative of God to draw us to himself, and
he is pleased to work effectually through his own word. There is not the slightest
reason, therefore, to expect that those means, which withdraw us from obedience
to the word, will be of any service to us. I freely acknowledge, that there is
nothing to which the flesh is more strongly inclined than to listen to vain
revelations; and we see how eagerly those men, to whom the whole of Scripture is
an object of dislike, throw themselves into the snares of Satan. Hence have arisen
necromancy and other delusions, which the world not only receives with avidity,
but runs after with furious rage. But all that is here affirmed by Christ is, that
even the dead could not reform, (313) or bring to a sound mind, those who are
deaf and obstinate against the instructions of the law.
PETT, "The rich man was a typical Jew. He believed in being given wonderful
signs. He was not alone. The Jews were always seeking signs. And the reason for
this was because their past history had been full of signs that God was with them.
They were like children wanting a repetition of the display. Yet the point is that
if those signs from the past would not convince them, why should present signs?
Interestingly enough God would shortly give the Jews the sign that they wanted
in the raising of another Lazarus (God has a sense of what is apposite), and what
did the Jews do? They planned to put him to death (John 12:10). Many people
today are similar. They say that they would believe if only they saw signs. But
Jesus is making clear that while that may be so, it would not be a belief worth
having. Why, says the rich man, if one goes to them from the dead they will
repent. No, says Jesus, not if they are the kind who do not listen to the word of
God.
BENSON, "Luke 16:30-31. And he said, Nay, father Abraham, &c. —ן;Iן;Iן;Iן;I
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307

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309

/o'hbalSohIohI3HSyHIlHoX;I’ykSel'k;XIXlahb!IahbIlar;IlH;PI/okIo'kI‘'Sb;!IaXX'k;bI/o'hbalSohIohI3HSyHIlHoX;I’ykSel'k;XIXlahb!IahbIlar;IlH;PI/okIo'kI‘'Sb;!IaXX'k;bI/o'hbalSohIohI3HSyHIlHoX;I’ykSel'k;XIXlahb!IahbIlar;IlH;PI/okIo'kI‘'Sb;!IaXX'k;bI/o'hbalSohIohI3HSyHIlHoX;I’ykSel'k;XIXlahb!IahbIlar;IlH;PI/okIo'kI‘'Sb;!IaXX'k;bI
lHalIlH;SkIa'lHokSl&ISXIbS—Sh;!IahbIlH;SkIShXlk'ylSohXIa77lHalIlH;SkIa'lHokSl&ISXIbS—Sh;!IahbIlH;SkIShXlk'ylSohXIa77lHalIlH;SkIa'lHokSl&ISXIbS—Sh;!IahbIlH;SkIShXlk'ylSohXIa77lHalIlH;SkIa'lHokSl&ISXIbS—Sh;!IahbIlH;SkIShXlk'ylSohXIa77ףccף X'//SyS;hl”IךkoPIlH;PI7;lI'X!IX'//SyS;hl”IךkoPIlH;PI7;lI'X!IX'//SyS;hl”IךkoPIlH;PI7;lI'X!IX'//SyS;hl”IךkoPIlH;PI7;lI'X!I
aXIk;aXoha"7;IP;h!IaXIP;hIe;y'7Sak7&I/a—o'k;bI3SlHIXoISh;XlSPa"7;IaIlk;aX'k;I/koPIaXIk;aXoha"7;IP;h!IaXIP;hIe;y'7Sak7&I/a—o'k;bI3SlHIXoISh;XlSPa"7;IaIlk;aX'k;I/koPIaXIk;aXoha"7;IP;h!IaXIP;hIe;y'7Sak7&I/a—o'k;bI3SlHIXoISh;XlSPa"7;IaIlk;aX'k;I/koPIaXIk;aXoha"7;IP;h!IaXIP;hIe;y'7Sak7&I/a—o'k;bI3SlHIXoISh;XlSPa"7;IaIlk;aX'k;I/koPI
lH;I‘k;alIמSh‘Io/IH;a—;h[lH;I‘k;alIמSh‘Io/IH;a—;h[lH;I‘k;alIמSh‘Io/IH;a—;h[lH;I‘k;alIמSh‘Io/IH;a—;h[—/koPIlH;PI7;lI'XI3;S‘HIShIlH;I"a7ahy;Io/Ilk';Ik;aXohI/koPIlH;PI7;lI'XI3;S‘HIShIlH;I"a7ahy;Io/Ilk';Ik;aXohI/koPIlH;PI7;lI'XI3;S‘HIShIlH;I"a7ahy;Io/Ilk';Ik;aXohI/koPIlH;PI7;lI'XI3;S‘HIShIlH;I"a7ahy;Io/Ilk';Ik;aXohI
lH;I‘aShXIo/IlSP;IahbI;l;khSl&4I7;lI'XIe'lIShloIoh;IXya7;IlH;I;hQo&P;hlIo/Ia77Io'kIlH;I‘aShXIo/IlSP;IahbI;l;khSl&4I7;lI'XIe'lIShloIoh;IXya7;IlH;I;hQo&P;hlIo/Ia77Io'kIlH;I‘aShXIo/IlSP;IahbI;l;khSl&4I7;lI'XIe'lIShloIoh;IXya7;IlH;I;hQo&P;hlIo/Ia77Io'kIlH;I‘aShXIo/IlSP;IahbI;l;khSl&4I7;lI'XIe'lIShloIoh;IXya7;IlH;I;hQo&P;hlIo/Ia77Io'kI
H;aklXIyo'7bI3SXHI'eohI;aklH!IahbIShIlH;IolH;kIlH;IX'//;kSh‘Io/I'h'll;ka"7;IahbIH;aklXIyo'7bI3SXHI'eohI;aklH!IahbIShIlH;IolH;kIlH;IX'//;kSh‘Io/I'h'll;ka"7;IahbIH;aklXIyo'7bI3SXHI'eohI;aklH!IahbIShIlH;IolH;kIlH;IX'//;kSh‘Io/I'h'll;ka"7;IahbIH;aklXIyo'7bI3SXHI'eohI;aklH!IahbIShIlH;IolH;kIlH;IX'//;kSh‘Io/I'h'll;ka"7;IahbI
;—;k7aXlSh‘IPSX;k&4IahbIHo3I7S‘HlI3S77IlH;IXya7;Io/I;aklH7&IHaeeSh;XXI";IloIlHalIo/I;—;k7aXlSh‘IPSX;k&4IahbIHo3I7S‘HlI3S77IlH;IXya7;Io/I;aklH7&IHaeeSh;XXI";IloIlHalIo/I;—;k7aXlSh‘IPSX;k&4IahbIHo3I7S‘HlI3S77IlH;IXya7;Io/I;aklH7&IHaeeSh;XXI";IloIlHalIo/I;—;k7aXlSh‘IPSX;k&4IahbIHo3I7S‘HlI3S77IlH;IXya7;Io/I;aklH7&IHaeeSh;XXI";IloIlHalIo/I
;hb7;XXIlokP;hlαIי;lI'XIe'lIShloIoh;IXya7;IlH;Ib;hSa7Io/Ia77Io'kI;—S7Ia//;ylSohX!Iha&!I;hb7;XXIlokP;hlαIי;lI'XIe'lIShloIoh;IXya7;IlH;Ib;hSa7Io/Ia77Io'kI;—S7Ia//;ylSohX!Iha&!I;hb7;XXIlokP;hlαIי;lI'XIe'lIShloIoh;IXya7;IlH;Ib;hSa7Io/Ia77Io'kI;—S7Ia//;ylSohX!Iha&!I;hb7;XXIlokP;hlαIי;lI'XIe'lIShloIoh;IXya7;IlH;Ib;hSa7Io/Ia77Io'kI;—S7Ia//;ylSohX!Iha&!I
ahbIaI7S/;Io/Ieo—;kl&IahbIX'//;kSh‘[IahbIShIlH;IolH;kIlH;I‘aShIo/I;—;k7aXlSh‘I/;7SySl&[IahbIaI7S/;Io/Ieo—;kl&IahbIX'//;kSh‘[IahbIShIlH;IolH;kIlH;I‘aShIo/I;—;k7aXlSh‘I/;7SySl&[IahbIaI7S/;Io/Ieo—;kl&IahbIX'//;kSh‘[IahbIShIlH;IolH;kIlH;I‘aShIo/I;—;k7aXlSh‘I/;7SySl&[IahbIaI7S/;Io/Ieo—;kl&IahbIX'//;kSh‘[IahbIShIlH;IolH;kIlH;I‘aShIo/I;—;k7aXlSh‘I/;7SySl&[I
ahbIHo3I7S‘Hl!IHo3I—;k&I7S‘Hl!I3S77Ia77IlH;IX'//;kSh‘XIo/IlSP;I";IloIlH;I;פכ'SXSl;IQo&XIahbIHo3I7S‘Hl!IHo3I—;k&I7S‘Hl!I3S77Ia77IlH;IX'//;kSh‘XIo/IlSP;I";IloIlH;I;פכ'SXSl;IQo&XIahbIHo3I7S‘Hl!IHo3I—;k&I7S‘Hl!I3S77Ia77IlH;IX'//;kSh‘XIo/IlSP;I";IloIlH;I;פכ'SXSl;IQo&XIahbIHo3I7S‘Hl!IHo3I—;k&I7S‘Hl!I3S77Ia77IlH;IX'//;kSh‘XIo/IlSP;I";IloIlH;I;פכ'SXSl;IQo&XI
ahbI‘7okS;XIo/I;l;khSl&”I’;;IצobbahbI‘7okS;XIo/I;l;khSl&”I’;;IצobbahbI‘7okS;XIo/I;l;khSl&”I’;;IצobbahbI‘7okS;XIo/I;l;khSl&”I’;;Iצobb’XIצSXyo'kX;XIohIlH;IWSkay7;XIahbIZaka"7;X”XIצSXyo'kX;XIohIlH;IWSkay7;XIahbIZaka"7;X”XIצSXyo'kX;XIohIlH;IWSkay7;XIahbIZaka"7;X”XIצSXyo'kX;XIohIlH;IWSkay7;XIahbIZaka"7;X”
XUBf[NO]?HUX`Rn[BXUBf[NO]?HUX`Rn[BXUBf[NO]?HUX`Rn[BXUBf[NO]?HUX`Rn[B
‘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.’
י'r;Iי'r;Iי'r;Iי'r;Iס?4=ד16:3016:3016:30cccc31313131
We may profitably consider what this means in its application to our own life.
Such a warning is evidently meant to remind us that the mystery of sin in human
life is not to be got rid of by any such reliance on vague hopes.
I. This mystery of sin in the heart and life, misleading, weakening, dragging us
down, means in fact the subtle, poisonous, creeping power which evil inclinations
exercise over a weak and depraved will. Are we, then, to trust to some sudden
visitation from above, for which we make no preparation, to break down or
overthrow a power of this kind? On the contrary, the words of this parable stand
here to declare to us that it is nothing less than perversity and folly in any man to
go on either defiling his nature, or degrading it, or even neglecting to strengthen
and support it, under this delusion that some day the breath of heaven will sweep
it clean or give it new vigour.
II. Instead of vaguely trusting to the hope of what some future call or help or
happy visitation may do for us, let us obey the Divine injunction, which, when
rightly understood, is very pressing, urging us, as we hope to see good days, to be
very jealous of our present life and its tendencies; let us do this, standing always
firm and immovable in the things that are pure and of good report.
III. At present we know that the way of Christ is still open before us, and that He
calls us with a voice which never grows weary; but we feel equally that the future
is dark, if we waste or misuse the present, and we do not know how long the
heavenward path may be as open, or as easy, as it is to-day. For the question is
310

not a question of God’XI'hlSkSh‘IealS;hy;IokIlH;Ih;—;kXI'hlSkSh‘IealS;hy;IokIlH;Ih;—;kXI'hlSkSh‘IealS;hy;IokIlH;Ih;—;kXI'hlSkSh‘IealS;hy;IokIlH;Ih;—;kףccף/aS7Sh‘I7o—;Io/IבHkSXl”IFH;I/aS7Sh‘I7o—;Io/IבHkSXl”IFH;I/aS7Sh‘I7o—;Io/IבHkSXl”IFH;I/aS7Sh‘I7o—;Io/IבHkSXl”IFH;I
כ';XlSohISXIkalH;k!I3H;lH;kISlISXIholI/o77&IloI;פe;ylIlHalI…obI3S77IX;hbI'eohI'XIXoP;Iכ';XlSohISXIkalH;k!I3H;lH;kISlISXIholI/o77&IloI;פe;ylIlHalI…obI3S77IX;hbI'eohI'XIXoP;Iכ';XlSohISXIkalH;k!I3H;lH;kISlISXIholI/o77&IloI;פe;ylIlHalI…obI3S77IX;hbI'eohI'XIXoP;Iכ';XlSohISXIkalH;k!I3H;lH;kISlISXIholI/o77&IloI;פe;ylIlHalI…obI3S77IX;hbI'eohI'XIXoP;I
olH;kIPok;Ieo3;k/'7Ik;‘;h;kalSh‘IahbIXlk;h‘lH;hSh‘ISh/7';hy;!IS/I3;Iak;Iho3IolH;kIPok;Ieo3;k/'7Ik;‘;h;kalSh‘IahbIXlk;h‘lH;hSh‘ISh/7';hy;!IS/I3;Iak;Iho3IolH;kIPok;Ieo3;k/'7Ik;‘;h;kalSh‘IahbIXlk;h‘lH;hSh‘ISh/7';hy;!IS/I3;Iak;Iho3IolH;kIPok;Ieo3;k/'7Ik;‘;h;kalSh‘IahbIXlk;h‘lH;hSh‘ISh/7';hy;!IS/I3;Iak;Iho3I
h;‘7;ylSh‘Ia77IlHSXIyak;IahbI7o—;IahbIealS;hlIXlkS—Sh‘IohIo'kI";Ha7/”h;‘7;ylSh‘Ia77IlHSXIyak;IahbI7o—;IahbIealS;hlIXlkS—Sh‘IohIo'kI";Ha7/”h;‘7;ylSh‘Ia77IlHSXIyak;IahbI7o—;IahbIealS;hlIXlkS—Sh‘IohIo'kI";Ha7/”h;‘7;ylSh‘Ia77IlHSXIyak;IahbI7o—;IahbIealS;hlIXlkS—Sh‘IohIo'kI";Ha7/”
Bishop Percival.
(SECOND OUTLINE)
THE TESTIMONY OF SCRIPTURE
To gather clearly the force of these words, you must carry in your minds that
‘WoX;XIahbIlH;IZkoeH;lXWoX;XIahbIlH;IZkoeH;lXWoX;XIahbIlH;IZkoeH;lXWoX;XIahbIlH;IZkoeH;lX’yoPekSX;bIlH;I3Ho7;IרS"7;!IaXISlIlH;hI;פSXl;b!I/okIlH;IyoPekSX;bIlH;I3Ho7;IרS"7;!IaXISlIlH;hI;פSXl;b!I/okIlH;IyoPekSX;bIlH;I3Ho7;IרS"7;!IaXISlIlH;hI;פSXl;b!I/okIlH;IyoPekSX;bIlH;I3Ho7;IרS"7;!IaXISlIlH;hI;פSXl;b!I/okIlH;I
yahohIo/IlH;Iς;3IF;XlaP;hlI3aXIholIlH;hI/okP;b”IτlISXIlH;IXaP;IaXIS/IH;IHabIXaSb!yahohIo/IlH;Iς;3IF;XlaP;hlI3aXIholIlH;hI/okP;b”IτlISXIlH;IXaP;IaXIS/IH;IHabIXaSb!yahohIo/IlH;Iς;3IF;XlaP;hlI3aXIholIlH;hI/okP;b”IτlISXIlH;IXaP;IaXIS/IH;IHabIXaSb!yahohIo/IlH;Iς;3IF;XlaP;hlI3aXIholIlH;hI/okP;b”IτlISXIlH;IXaP;IaXIS/IH;IHabIXaSb!
‘τ/IlH;&IboIholI";7S;—;IlH;IרS"7;!Ih;SlH;kI3o'7bIlH;&I";Ie;kX'ab;b!IlHo'‘HIoh;IkoX;Iτ/IlH;&IboIholI";7S;—;IlH;IרS"7;!Ih;SlH;kI3o'7bIlH;&I";Ie;kX'ab;b!IlHo'‘HIoh;IkoX;Iτ/IlH;&IboIholI";7S;—;IlH;IרS"7;!Ih;SlH;kI3o'7bIlH;&I";Ie;kX'ab;b!IlHo'‘HIoh;IkoX;Iτ/IlH;&IboIholI";7S;—;IlH;IרS"7;!Ih;SlH;kI3o'7bIlH;&I";Ie;kX'ab;b!IlHo'‘HIoh;IkoX;I
/koPIlH;Ib;ab”/koPIlH;Ib;ab”/koPIlH;Ib;ab”/koPIlH;Ib;ab”’
0hbIho3!I3HalISXIlH;Iak‘'P;hlז0hbIho3!I3HalISXIlH;Iak‘'P;hlז0hbIho3!I3HalISXIlH;Iak‘'P;hlז0hbIho3!I3HalISXIlH;Iak‘'P;hlז
I. It is the great general truth that every man has provided for him, and within
his grasp, all that is necessary for his salvation. It is certain that we are all of us
often disposed to speculate, and to indulge fancies, and even to judge, and
practically to blame, God in this matter. We think, ‘τ/I…obIHabI"'lIb;a7lI3SlHIP;Iτ/I…obIHabI"'lIb;a7lI3SlHIP;Iτ/I…obIHabI"'lIb;a7lI3SlHIP;Iτ/I…obIHabI"'lIb;a7lI3SlHIP;I
aXIτIHa—;IX;;hIןSPIb;a7I3SlHIolH;kIe;kXohX!IHo3IP'yHIPok;Ik;7S‘So'XIτIXHo'7bIHa—;IaXIτIHa—;IX;;hIןSPIb;a7I3SlHIolH;kIe;kXohX!IHo3IP'yHIPok;Ik;7S‘So'XIτIXHo'7bIHa—;IaXIτIHa—;IX;;hIןSPIb;a7I3SlHIolH;kIe;kXohX!IHo3IP'yHIPok;Ik;7S‘So'XIτIXHo'7bIHa—;IaXIτIHa—;IX;;hIןSPIb;a7I3SlHIolH;kIe;kXohX!IHo3IP'yHIPok;Ik;7S‘So'XIτIXHo'7bIHa—;I
";;hIlHahIτIaPIho3α";;hIlHahIτIaPIho3α";;hIlHahIτIaPIho3α";;hIlHahIτIaPIho3α’Wah&Iak;Iayl'a77&I3aSlSh‘IalIlHSXIPoP;hlI/okIXoP;IX'yHIlHSh‘IWah&Iak;Iayl'a77&I3aSlSh‘IalIlHSXIPoP;hlI/okIXoP;IX'yHIlHSh‘IWah&Iak;Iayl'a77&I3aSlSh‘IalIlHSXIPoP;hlI/okIXoP;IX'yHIlHSh‘IWah&Iak;Iayl'a77&I3aSlSh‘IalIlHSXIPoP;hlI/okIXoP;IX'yHIlHSh‘I
aXIlHal”aXIlHal”aXIlHal”aXIlHal”
II. Does not the Spirit draw you now?—τXIholIlH;Ilk'lHIlHalI&o'Iho3Irho3!I7ak‘;kIτXIholIlH;Ilk'lHIlHalI&o'Iho3Irho3!I7ak‘;kIτXIholIlH;Ilk'lHIlHalI&o'Iho3Irho3!I7ak‘;kIτXIholIlH;Ilk'lHIlHalI&o'Iho3Irho3!I7ak‘;kI
lHahIlH;Ilk'lHIlHalI&o'Io";&זIahb!IlH;k;/ok;!ISXIholISlIa77IlHalI&o'!IalIlHSXIPoP;hl!IlHahIlH;Ilk'lHIlHalI&o'Io";&זIahb!IlH;k;/ok;!ISXIholISlIa77IlHalI&o'!IalIlHSXIPoP;hl!IlHahIlH;Ilk'lHIlHalI&o'Io";&זIahb!IlH;k;/ok;!ISXIholISlIa77IlHalI&o'!IalIlHSXIPoP;hl!IlHahIlH;Ilk'lHIlHalI&o'Io";&זIahb!IlH;k;/ok;!ISXIholISlIa77IlHalI&o'!IalIlHSXIPoP;hl!I
yo'7bI";akזI0k;I&o'IholIeaSh/'77&IyohXySo'XIlHalIS/I&o'I3o'7bI"'lIaylIo'lIlH;Iyo'7bI";akזI0k;I&o'IholIeaSh/'77&IyohXySo'XIlHalIS/I&o'I3o'7bI"'lIaylIo'lIlH;Iyo'7bI";akזI0k;I&o'IholIeaSh/'77&IyohXySo'XIlHalIS/I&o'I3o'7bI"'lIaylIo'lIlH;Iyo'7bI";akזI0k;I&o'IholIeaSh/'77&IyohXySo'XIlHalIS/I&o'I3o'7bI"'lIaylIo'lIlH;I
yoh—SylSohXI‘S—;hI&o'!I&o'I3o'7bIXoohI";yoP;IaI";ll;kIPahזI0k;IholI&o'Ie;k/;yl7&Iyoh—SylSohXI‘S—;hI&o'!I&o'I3o'7bIXoohI";yoP;IaI";ll;kIPahזI0k;IholI&o'Ie;k/;yl7&Iyoh—SylSohXI‘S—;hI&o'!I&o'I3o'7bIXoohI";yoP;IaI";ll;kIPahזI0k;IholI&o'Ie;k/;yl7&Iyoh—SylSohXI‘S—;hI&o'!I&o'I3o'7bIXoohI";yoP;IaI";ll;kIPahזI0k;IholI&o'Ie;k/;yl7&I
a3ak;IlHalI;—;k&I‘oobI‘S/lI3;IHa—;I3o'7bIShyk;aX;!IS/Ioh7&I3;I;פ;kySX;bISlזIτlISXIaIa3ak;IlHalI;—;k&I‘oobI‘S/lI3;IHa—;I3o'7bIShyk;aX;!IS/Ioh7&I3;I;פ;kySX;bISlזIτlISXIaIa3ak;IlHalI;—;k&I‘oobI‘S/lI3;IHa—;I3o'7bIShyk;aX;!IS/Ioh7&I3;I;פ;kySX;bISlזIτlISXIaIa3ak;IlHalI;—;k&I‘oobI‘S/lI3;IHa—;I3o'7bIShyk;aX;!IS/Ioh7&I3;I;פ;kySX;bISlזIτlISXIaI
—;k&IS‘hokahlIahbI/oo7SXHIlHo'‘HlI3HSyHIlHoX;IHa—;I3HoIlHShrIlHalIo'l3akbI—;k&IS‘hokahlIahbI/oo7SXHIlHo'‘HlI3HSyHIlHoX;IHa—;I3HoIlHShrIlHalIo'l3akbI—;k&IS‘hokahlIahbI/oo7SXHIlHo'‘HlI3HSyHIlHoX;IHa—;I3HoIlHShrIlHalIo'l3akbI—;k&IS‘hokahlIahbI/oo7SXHIlHo'‘HlI3HSyHIlHoX;IHa—;I3HoIlHShrIlHalIo'l3akbI
ySky'PXlahy;XIyahIboIP'yHI/okIlH;IXo'7Io/IPahαIFH;I3okXlIySky'PXlahy;XIyahholIySky'PXlahy;XIyahIboIP'yHI/okIlH;IXo'7Io/IPahαIFH;I3okXlIySky'PXlahy;XIyahholIySky'PXlahy;XIyahIboIP'yHI/okIlH;IXo'7Io/IPahαIFH;I3okXlIySky'PXlahy;XIyahholIySky'PXlahy;XIyahIboIP'yHI/okIlH;IXo'7Io/IPahαIFH;I3okXlIySky'PXlahy;XIyahholI
k;a77&IHShb;kI&o'!IahbIlH;I";XlIyahholIlk'7&ISPeko—;I&o'αIFH;k;ISXIholHSh‘I"'lIk;a77&IHShb;kI&o'!IahbIlH;I";XlIyahholIlk'7&ISPeko—;I&o'αIFH;k;ISXIholHSh‘I"'lIk;a77&IHShb;kI&o'!IahbIlH;I";XlIyahholIlk'7&ISPeko—;I&o'αIFH;k;ISXIholHSh‘I"'lIk;a77&IHShb;kI&o'!IahbIlH;I";XlIyahholIlk'7&ISPeko—;I&o'αIFH;k;ISXIholHSh‘I"'lI
gracegracegracegrace—Xo—;k;S‘h!IoPhSeol;hlI‘kay;!IlHalIyahI;—;kIlo'yHIaImanXo—;k;S‘h!IoPhSeol;hlI‘kay;!IlHalIyahI;—;kIlo'yHIaImanXo—;k;S‘h!IoPhSeol;hlI‘kay;!IlHalIyahI;—;kIlo'yHIaImanXo—;k;S‘h!IoPhSeol;hlI‘kay;!IlHalIyahI;—;kIlo'yHIaIman’XIH;akl”I0IPSkay7;!IXIH;akl”I0IPSkay7;!IXIH;akl”I0IPSkay7;!IXIH;akl”I0IPSkay7;!I
3SlHo'lI‘kay;!IyahIboIholHSh‘!IahbI‘kay;!I3SlHo'lIaIPSkay7;!IyahIboI;—;k&lHSh‘”3SlHo'lI‘kay;!IyahIboIholHSh‘!IahbI‘kay;!I3SlHo'lIaIPSkay7;!IyahIboI;—;k&lHSh‘”3SlHo'lI‘kay;!IyahIboIholHSh‘!IahbI‘kay;!I3SlHo'lIaIPSkay7;!IyahIboI;—;k&lHSh‘”3SlHo'lI‘kay;!IyahIboIholHSh‘!IahbI‘kay;!I3SlHo'lIaIPSkay7;!IyahIboI;—;k&lHSh‘”
III. What are the means by which grace acts?—0hbIlH;IahX3;kISX0hbIlH;IahX3;kISX0hbIlH;IahX3;kISX0hbIlH;IahX3;kISX‘FH;IרS"7;”FH;IרS"7;”FH;IרS"7;”FH;IרS"7;”’ ‘τ/Iτ/Iτ/Iτ/I
lH;&IH;akIholIWoX;XIahbIlH;IZkoeH;lX!Ih;SlH;kI3S77IlH;&I";Ie;kX'ab;b!IlHo'‘HIoh;IlH;&IH;akIholIWoX;XIahbIlH;IZkoeH;lX!Ih;SlH;kI3S77IlH;&I";Ie;kX'ab;b!IlHo'‘HIoh;IlH;&IH;akIholIWoX;XIahbIlH;IZkoeH;lX!Ih;SlH;kI3S77IlH;&I";Ie;kX'ab;b!IlHo'‘HIoh;IlH;&IH;akIholIWoX;XIahbIlH;IZkoeH;lX!Ih;SlH;kI3S77IlH;&I";Ie;kX'ab;b!IlHo'‘HIoh;I
311

Og?BnYOgvnIGBnuBfuEOg?BnYOgvnIGBnuBfuEOg?BnYOgvnIGBnuBfuEOg?BnYOgvnIGBnuBfuE’kgnygInugV9IQn9VInBfOyB?I0Un9B0aBFBQnIGfInBf’GnIavBnUgVn.BOV?BnkgnygInugV9IQn9VInBfOyB?I0Un9B0aBFBQnIGfInBf’GnIavBnUgVn.BOV?BnkgnygInugV9IQn9VInBfOyB?I0Un9B0aBFBQnIGfInBf’GnIavBnUgVn.BOV?BnkgnygInugV9IQn9VInBfOyB?I0Un9B0aBFBQnIGfInBf’GnIavBnUgVn.BOV?Bn
IGBnfa90BQnZgunGf?n?gvBnyB5n?.B’af0nvB??f"Bn5Ga’Gn`Bna?n?.BfSay"nIgnUgVOn?gV0EnZBInIGBnfa90BQnZgunGf?n?gvBnyB5n?.B’af0nvB??f"Bn5Ga’Gn`Bna?n?.BfSay"nIgnUgVOn?gV0EnZBInIGBnfa90BQnZgunGf?n?gvBnyB5n?.B’af0nvB??f"Bn5Ga’Gn`Bna?n?.BfSay"nIgnUgVOn?gV0EnZBInIGBnfa90BQnZgunGf?n?gvBnyB5n?.B’af0nvB??f"Bn5Ga’Gn`Bna?n?.BfSay"nIgnUgVOn?gV0EnZBIn
IGa?n9BnIGBnfIIaIVuBngYnUgVOng.ByQnBf"BOQn5faIay"nvind,IGa?n9BnIGBnfIIaIVuBngYnUgVOng.ByQnBf"BOQn5faIay"nvind,IGa?n9BnIGBnfIIaIVuBngYnUgVOng.ByQnBf"BOQn5faIay"nvind,IGa?n9BnIGBnfIIaIVuBngYnUgVOng.ByQnBf"BOQn5faIay"nvind,‘&.BfSQnZgOuQnYgOn!GUn?BOFfyIn&.BfSQnZgOuQnYgOn!GUn?BOFfyIn&.BfSQnZgOuQnYgOn!GUn?BOFfyIn&.BfSQnZgOuQnYgOn!GUn?BOFfyIn
heareth.heareth.heareth.heareth.’UynIGa?n5fUnUgVn5a00UynIGa?n5fUnUgVn5a00UynIGa?n5fUnUgVn5a00UynIGa?n5fUnUgVn5a00‘GBfOn‘g?B?nfyunIGBnnOg.GBI?QGBfOn‘g?B?nfyunIGBnnOg.GBI?QGBfOn‘g?B?nfyunIGBnnOg.GBI?QGBfOn‘g?B?nfyunIGBnnOg.GBI?Q’UBInygInIGBvQn9VIn`avnUBInygInIGBvQn9VIn`avnUBInygInIGBvQn9VIn`avnUBInygInIGBvQn9VIn`avn
5Ggn?ByInIGBvE5Ggn?ByInIGBvE5Ggn?ByInIGBvE5Ggn?ByInIGBvE
—Rev. James Vaughan.
ELLICOTT, "(30) But if one went unto them from the dead.—The words are in
accordance with the general Jewish craving for a “sign,” as the only proof of a
revelation from God. (See Notes on Matthew 12:33; Matthew 16:1; 1 Corinthians
1:22.) The return of one who had passed into the unseen world and brought back
a report of its realities would rouse, the rich man thought, the most apathetic. So
far the picture is generic, but if we follow up the suggestion which has thrown
light upon the parable before, we shall find here also a more individualising
feature. It is specially recorded of the Tetrarch that he had hoped to see some
miracle done by Jesus (Luke 23:8). He had given utterance, when he heard of the
miracles that had been actually wrought, to the belief that John the Baptist was
“risen from the dead” (see Note on Matthew 14:2), and yet that belief had not
brought him one step nearer to repentance.
SBC, "
The Future Results of Present Indifference.
I. Many read this parable, and are staggered at finding that so little is said against the
rich man. What was it by which he so grievously offended? and which caused his
being cast into that fire which shall never be quenched? We can only say, from what
we read in the parable, that there was in this rich man a complete unmindfulness of
others—that he was swallowed up in himself. The sick beggar lay at his gate, where he
could not have been wholly unobserved; but he took no notice, and ordered no relief.
This was a grievous inhumanity. I do not mean that the rich man was a cruel and
hard-hearted man, but he was thoroughly selfish and devoted to his own pleasures
and enjoyments; he did not give even a passing thought to the necessitous and the
suffering among his fellowmen. Surely we ought to gather a more startling lesson
from this than had the rich man been charged with what the world regards as
enormous crime.
II. Consider the rich man’s entreaty that Lazarus might be sent to warn his five
brothers, lest by living the same life they should incur the same doom. It seems
inconsistent with the thorough selfishness of Dives that we should suppose him at all
actuated in making this request by compassion towards his brethren. Probably, as a
selfish being still, he dreaded the coming spirits as those of ministers of vengeance
who would overwhelm him with reproaches and execrations, as having encouraged
them by his example in the broad way of ruin. Dives shrank from the presence of his
brethren. Come any companions rather than these.
III. Consider the reasons on which Abraham refused so earnest a petition. The
parable put into the mouth of Abraham may be vindicated by the most cogent, yet
simple, reasoning. The effect of a messenger threatening us with punishment unless
we repent, depends chiefly on our assurance that it is actually a messenger from God.
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Now which is the stronger, the evidence which we have that the Bible is God’s Word,
or that which we could be supposed to have that the grave has given up its tenant,
and that the spectre has spoken to us truth. The man who is not persuaded by Christ
and the Apostles, might be expected to remain unpersuaded by the spectre. It would
give a solemnity, an awful unearthliness, to the ministry of the word if it were
conducted by a visitant from the separate state; but the pleasures and business of this
life would produce gradually the same effect as now, obliterating the impression
made by the solemn discourse. If they hear not Christ and His Apostles, neither will
they be persuaded, though one rose from the dead.
H. Melvill, Penny Pulpit,No., 1,496.
31 “He said to him, ‘UYnIGBUnugnygIn0a?IBynIgn‘g?B?nUYnIGBUnugnygIn0a?IBynIgn‘g?B?nUYnIGBUnugnygIn0a?IBynIgn‘g?B?nUYnIGBUnugnygIn0a?IBynIgn‘g?B?n
fyunIGBnnOg.GBI?QnIGBUn5a00nygIn9Bn’gyFay’BunBFBynfyunIGBnnOg.GBI?QnIGBUn5a00nygIn9Bn’gyFay’BunBFBynfyunIGBnnOg.GBI?QnIGBUn5a00nygIn9Bn’gyFay’BunBFBynfyunIGBnnOg.GBI?QnIGBUn5a00nygIn9Bn’gyFay’BunBFByn
aYn?gvBgyBnOa?B?nYOgvnIGBnuBfuEaYn?gvBgyBnOa?B?nYOgvnIGBnuBfuEaYn?gvBgyBnOa?B?nYOgvnIGBnuBfuEaYn?gvBgyBnOa?B?nYOgvnIGBnuBfuE’”
f—XX[&Qn]f—XX[&Qn]f—XX[&Qn]f—XX[&Qn]fBn.BO?VfuBunfBn.BO?VfuBunfBn.BO?VfuBunfBn.BO?VfuBuncccc fBn’gyFay’BungYnIGBnIOVIG[ngYnIGBnufy"BOnfyunYg00UngYnIGBaOn
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fyunYOgvn&fIfynVyIgnZguE
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^E !GfInIGBn?gV0?ngYn.Bg.0BnugnygInuaBn5aIGnIGBaOn9gdies.
'E !GfInIGBn?gV0na?“conscious”fYIBOnuBfIG[nIGfInaInugB?nygI“sleep,”f?n?gvBnGfFBn
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313

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‘Un0aYBQnvUn.gOIagyQnfyunvUnZguE”
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OB.OB?ByIBun9U“torment;”9Un9VOyay"nY0fvB[n9Unay?V..gOIf90BnIGaO?I[n9UnIGfIn?IfIBn
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OB.OB?ByIfIagyngYnIGBn.fay?ngYnIGBnufvyBuQnfyunIGfInIGa?n5a00nGfFBnygnayIBOva??agynufUn
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314

0gy"nIavBQnOfIGBOnIGfyn"gnfIngy’BnIgnGBfFByEnUYnvfyn5BOBnIgn?VYYBOn9VInfnIGgV?fyunUBfO?Qn
gOnBFBy“one”UBfOQn5GUn?GgV0unGBn9Bn?gnYgg0a?Gnf?nIgn’Ggg?BnIGfIn?VYYBOay"nOfIGBOnIGfyn
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^^E Zgun"aFB?nV?n?VYYa’aByIn5fOyay"nIgn.OB.fOBnYgOnuBfIGEn`BnGf?n?ByInGa?nYgOuQnGa?n
?BOFfyI?QnGa?n&gy[nGBn5fOy?nV?n9UnGa?n&.aOaInfyunGa?n.OgFauBy’B[n9UnIGBnByIOBfIaB?ngYngVOn
YOaByu?nfyun9UnIGBnuBfIGngYn?ayyBO?[nGBngYYBO?nV?nGBfFByQnfyunGBnIGOBfIBy?nGB00EnUYnf00nIGa?n
5a00nygInvgFBn?ayyBO?Qn5GfIn5gV0unugnaIqn!GBOBna?nygIGay"nIGfIn5gV0uE
^'E Zgun5a00n"aFBnV?nygIGay"nYfOIGBOnIgn5fOynV?EnXgnuBfunvfyn5a00n’gvBnIgn0aYBnIgnIB00nV?ngYn
5GfInGBnGf?n?BByEnUYnGBnuaun5Bn5gV0unygIn9B0aBFBnGavEnXB0a"agynf..Bf0?nIgnvfynygIn9Un
"Gg?I?nfyunYOa"GIYV0nf..fOaIagy?EnUInf..Bf0?nIgnIGBaOnOBf?gyQnIGBaOn’gy?’aBy’BQnIGBaOn
Gg.B?QnIGBaOnYBfO?EnUIn?BI?n0aYBnfyunuBfIGn?g9BO0Un9BYgOBn.Bg.0BQnfyunaYnIGBU“5a00nygI”
’Ggg?BnIGBnYgOvBOQnIGBUnvV?InuaBEnUYnUgVn5a00nygInGBfOnIGBn&gyngYnZgunfyunIGBn5fOyay"?n
gYnIGBn&’Oa.IVOB?QnIGBOBna?nygIGay"n5Ga’GnUgVn5a00ngOn’fynGBfOEntgVn5a00nyBFBOn9Bn
.BO?VfuBuQnfyun5a00nyBFBOnB?’f.BnIGBn.0f’BngYnIgOvBnt.
CLARKE, "If they hear not Moses, etc. -This answer of Abraham contains
two remarkable propositions.
1. That the sacred writings contain such proofs of a Divine origin, that though all
the dead were to arise, to convince an unbeliever of the truths therein declared,
the conviction could not be greater, nor the proof more evident, of the divinity
and truth of these sacred records, than that which themselves afford.
2. That to escape eternal perdition, and get at last into eternal glory, a man is to
receive the testimonies of God, and to walk according to their dictates.
And these two things show the sufficiency and perfection of the sacred writings.
What influence could the personal appearance of a spirit have on an unbelieving and
corrupted heart? None, except to terrify it for the moment, and afterwards to leave it
ten thousand reasons for uncertainty and doubt. Christ caused this to be exemplified,
in the most literal manner, by raising Lazarus from the dead. And did this convince
the unbelieving Jews? No. They were so much the more enraged; and from that
moment conspired both the death of Lazarus and of Christ! Faith is satisfied with
such proofs as God is pleased to afford! Infidelity never has enow. See a Sermon on
this subject, by the author of this work.
To make the parable of the unjust steward still more profitable, let every man
consider: -
1. That God is his master, and the author of all the good he enjoys, whether it be
spiritual or temporal.
2. That every man is only a steward, not a proprietor of those things.
3. That all must give an account to God, how they have used or abused the
blessings with which they have been entrusted.
4. That the goods which God has entrusted to our care are goods of body and
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soul: goods of nature and grace: of birth and education: His word, Spirit, and
ordinances: goods of life, health, genius, strength, dignity, riches; and even
poverty itself is often a blessing from the hand of God.
5. That all these may be improved to God’s honor, our good, and our neighbor’s
edification and comfort.
6. That the time is coming in which we shall be called to an account before God,
concerning the use we have made of the good things with which he has
entrusted us.
7. That we may, even now, be accused before our Maker, of the awful crime of
wasting our Lord’s substance.
8. That if this crime can be proved against us, we are in immediate danger of
being deprived of all the blessings which we have thus abused, and of being
separated from God and the glory of his power for ever.
9. That on hearing of the danger to which we are exposed, though we cannot dig
to purchase salvation, yet we must beg, incessantly beg, at the throne of grace
for mercy to pardon all that is past.
10. That not a moment is to be lost: the arrest of death may have gone out against
us; and this very night-hour-minute, our souls may be required of us. Let us
therefore learn wisdom from the prudent despatch which a worldly-minded
man would use to retrieve his ruinous circumstances; and watch and pray, and
use the little spark of the Divine light which yet remains, but which is ready to
die, that we may escape the gulf of perdition, and obtain some humble place in
the heaven of glory. Our wants are pressing; God calls loudly; and eternity is at
hand!
GILL, "And he said unto him..... That is, Abraham said unto him, as the Syriac,
Persic, and Ethiopic versions express it:
if they hear not Moses and the prophets; as they did not, nor regarded what
they said of Christ, but disbelieved both him and them:
neither will they be persuaded: or brought to repent and believe;
though one rose from the dead; as Christ did; whose resurrection, the truth of it
they endeavoured to baffle, stifle, and suppress: this was the sign Christ gave them,
of the truth of his Messiahship; and yet they repented not of what they had done to
him, that they might believe in him; but remained still in their impenitence and
infidelity, and so died. This shows the regard that ought to be had to the written
word, as read, or preached; and that it is a sad sign of a desperate condition, when
men reject divine revelation. Beza's ancient copy adds, "and should go unto them".
SBC, "Let us ask what was the cause which brought on the rich man so terrible a
fate? It was not simply his wealth, and it was something from which an observance of
the precepts of the Jewish religion would have saved him. What, then, is the
character of the rich man as drawn in the parable? It is drawn in two strokes—his
ordinary life, and his treatment of Lazarus. (1) His daily life was luxurious. But most
certainly we have no right to condemn him for that. With the Jewish nobility in
practice, as with the Jewish law in theory, luxurious living does not seem to have
been thought to involve any sin whatever. (2) Lazarus is, then, the type of the poor
generally. The treatment which Lazarus received is to be regarded as a fair specimen
of the rich man’s behaviour to the poor generally. The portrait of the rich man, as
316

drawn by Christ, is that of a man luxurious and selfish—habitually careful of the
gratification of his own appetite, and habitually careless of the suffering which was
around him, even at his doors. And from this selfish disregard of human misery,
"Moses and the prophets," had he listened to them, would certainly have saved him.
There was no point on which they spoke more plainly. Love to his kindred the rich
man certainly had, and his anxiety, in the midst of his own suffering, to save from the
same fate the brethren whom he had left behind is almost sublime. The charity which
is so often said to begin at home—the love which, strong but narrow, expends itself
wholly upon the small circle of relatives and friends—that he had. The love that looks
more widely, not refusing pity and aid, because the applicant is a stranger—that he
had not.
J. H. Jellett, The Elder Son and Other Sermons,p. 15.
I. What the chief sins of the rich man were, although not expressly stated in the
parable, may yet be understood from attending to two or three of its circumstances.
First, his heart seems to have been too much set upon the good things of this life,
instead of seeking the kingdom of God and His righteousness. Secondly, as Lazarus
desired to be fed with the crumbs that fell from his table, and as we do not read that
he was fed, we may guess that the rich man took no notice of him, but let him lie and
languish without relief. Here are two grievous sins, worldly-mindedness and hard-
heartedness, justly punished with God’s wrath and damnation. Let us look to
ourselves, that we be not guilty of the same sins, and liable to the same punishment.
II. Let no man complain as if he had not enough made known to him by Almighty
God concerning his duty. For if even in the time of Moses and the Prophets, and
before one rose from the dead, they were inexcusable, whoever they were that sinned,
much more we, if we do despite unto the Spirit of grace, and count the blood of the
covenant an unholy thing—as we plainly do if we sin wilfully after we have come to a
knowledge of the truth. For unto us that hath happened which alone this man
thought needful to make any sinner repent, to us One hath come from the dead, even
Jesus Christ our Lord, who was delivered for our offences, and raised again for our
justification. Let us therefore hold fast the profession of our faith without wavering,
knowing that if we break or reject this covenant, there remaineth no other.
III. Finally, if ye know these things, ye are but the more unhappy except ye do them.
It is not your calling yourselves Christians, nor even your believing the Gospel when
you happen to think of it, that will make you worthy to be carried by the angels into
Abraham’s bosom, if your heart be not with God—if your thoughts, words, and
actions be not governed by His Commandments.
J. Keble, Sermons Occasional and Parochial,p. 29.
I. The radical defect in this rich man, that which was the root of all his sin and the
cause of all his woe, was, that he did not use his advantages, he despised Moses and
the Prophets, he had a talent given him and he buried it in a napkin. And this being
the case, we shall not be so much surprised at the words of the text, if we think well
upon them; for the Books of Moses and the Prophets told the rich man of his duty
quite as clearly as Lazarus could have done if he had returned from the dead. They
told him that he was to love God above all things and his neighbour as himself; and
317

they told him also that God was a jealous God, and One who would in no wise spare
the guilty. And if he shut his ears to this, what reason have we to think that a man
returned from the dead would have greater powers of persuasion? For it is not as
though there were something of which a man had to be convinced, and of which a
resurrection from the dead would be a proof: there is a voice within every man, which
tells him what is right and condemns what is wrong, and when this is stifled by
selfishness and sin, no voice from the grave can supply its place.
II. Some advantages we all have in common: we have all the public prayers of the
Church; we have all the Holy Spirit striving within us, and convincing us of sin and of
righteousness; we have all our Bibles, which we can read; we may all partake, if we
will, of the Holy Sacrament of Christ’s Body and Blood. These, and such as these, are
our "Moses and the Prophets;" they are the voice of God speaking to us, and telling us
of the beauty of holiness, the ugliness of sin, of the glories of heaven and the horrors
of hell. Do we want any other voice? Nay, if we shut our ears to these, a voice from
the grave would be in vain. The same message of repentance and faith in our Lord
Jesus Christ has come to us all, and it is for us to attend to it; and if we shut our ears
and harden our hearts to such messages as this, we have put ourselves into an
attitude of resistance to God, and have so injured our own perceptions of right and
wrong, have so blinded our eyes to that Light which lighteth every man who comes
into the world, that no miracle, not even a resurrection from the dead, will have any
power to convince.
Bishop Harvey Goodwin, Parish Sermons,1st series, p. 209.
I. Consider how we are to understand this declaration of Abraham. There is at first
sight something very startling in the principle here enunciated, more especially if we
remember from whom it came. Are these, it may be asked, indeed the words of the
Founder of Christianity? Is it thus He speaks of the value of miracles, who Himself
repeatedly appealed to His own marvellous works as a convincing evidence of His
Divine mission? To understand what the thought really is, we must inquire what
additional proof of the truth of His religion or incentive to its practice, would have
been given to one who had in his hands the writings of "Moses and the Prophets," by
the re-appearance of man after death. We must note here that scepticism with regard
to the marvellous events of their own history does not seem to have been prevalent
among the Jews of that time, and was certainly not the fault of that class, the
Pharisees, to whom this parable was more immediately addressed. The Divine
mission of Moses—a mission attested and enforced by miracles—was quite generally
accepted as a truth. So far, then, the thought seems to be, "On you, who have already
in your hands the recorded miracles of the Mosaic Dispensation, no seenmiracle
could produce, in enforcing the same truths, any appreciable results."
If this were all, the passage which I have taken for my text would not present any
great difficulty. But there is something still behind. Does the Author of this parable
mean to say that the doctrine of a future life would be destitute of moral effect on
those who were deaf to the teaching of Moses? I answer that whatever of obedience
to positive law could be obtained by a system of temporal rewards and
punishments—by the promise or bestowal of earthly prosperity—by the threat or
infliction of earthly suffering—all that had been done by the Mosaic Dispensation.
And I cannot read the words of Christ to mean less than this: that if you alter the
Mosaic system merely by super-adding to the hopes and terrors of this life the hopes
and terrors of the life to come, you will effect nothing. If that system has failed, yours
318

will not succeed. If such promises and threats fail to obtain the result, you will not
obtain it merely by changing the scene of their fulfilment from this world to the next.
J. H. Jellett, The Elder Son and Other Sermons,p. 30.
PETT, "So Jesus tells him that if they will not listen to the word of God through
Moses and the prophets, they will not listen even if one rises from the dead. This
was prophetic concerning His own resurrection, but it also contained an eternal
truth. It is that those persuaded by wonders and signs, will just as quickly forget
them when time has eradicated the impact from their minds. Those only can be
expected to persevere, who believe because of the word of God, and especially the
word of God as given through Jesus.
The Teaching Of The Passage On The Afterlife.
We will pause in order to consider what lessons about the Afterlife we may be
able to gather from this account as connected with other Scriptures, although too
much dogmatism would be foolish. The first point is that in death those who are
Christ’?n"gnIgnfnuaYYBOByIn?.GBOBnIGfynIGg?Bn5GgnfOBnygIEn[0?B5GBOBn5Bn0BfOynIGfIn?n"gnIgnfnuaYYBOByIn?.GBOBnIGfynIGg?Bn5GgnfOBnygIEn[0?B5GBOBn5Bn0BfOynIGfIn?n"gnIgnfnuaYYBOByIn?.GBOBnIGfynIGg?Bn5GgnfOBnygIEn[0?B5GBOBn5Bn0BfOynIGfIn?n"gnIgnfnuaYYBOByIn?.GBOBnIGfynIGg?Bn5GgnfOBnygIEn[0?B5GBOBn5Bn0BfOynIGfIn
IGBUn"gnIgn9BIGBUn"gnIgn9BIGBUn"gnIgn9BIGBUn"gnIgn9B‘5aIGn\GOa?IQn5Ga’Gna?nYfOn9BIIBO5aIGn\GOa?IQn5Ga’Gna?nYfOn9BIIBO5aIGn\GOa?IQn5Ga’Gna?nYfOn9BIIBO5aIGn\GOa?IQn5Ga’Gna?nYfOn9BIIBO’IGfyn9Bay"ngynBfOIGnVnGa0a..afy?nIGfyn9Bay"ngynBfOIGnVnGa0a..afy?nIGfyn9Bay"ngynBfOIGnVnGa0a..afy?nIGfyn9Bay"ngynBfOIGnVnGa0a..afy?n
1:211:211:21^M'^WEn!Ga?nvV?In?V""B?In’gy?’agV?yB??nfyunByigUvByIEn!GfInIaB?nayn5aIGnGBOBEWEn!Ga?nvV?In?V""B?In’gy?’agV?yB??nfyunByigUvByIEn!GfInIaB?nayn5aIGnGBOBEWEn!Ga?nvV?In?V""B?In’gy?’agV?yB??nfyunByigUvByIEn!GfInIaB?nayn5aIGnGBOBEWEn!Ga?nvV?In?V""B?In’gy?’agV?yB??nfyunByigUvByIEn!GfInIaB?nayn5aIGnGBOBE
Unbelievers (revealed as such by their lives) go to a place of unpleasantness, of
spiritual thirst and longing, of ‘anguishanguishanguishanguish’En!GBUnGfFBnygnigUnayn\GOa?IEn!GBUn0f’SnEn!GBUnGfFBnygnigUnayn\GOa?IEn!GBUn0f’SnEn!GBUnGfFBnygnigUnayn\GOa?IEn!GBUn0f’SnEn!GBUnGfFBnygnigUnayn\GOa?IEn!GBUn0f’Sn
5GfInZgunvfuBnV?nYgOEn`g5nvV’GngYnIGBnfy"Va?Gna?n.g?aIaFBnVIGa?nY0fvBWnfyunGg5n5GfInZgunvfuBnV?nYgOEn`g5nvV’GngYnIGBnfy"Va?Gna?n.g?aIaFBnVIGa?nY0fvBWnfyunGg5n5GfInZgunvfuBnV?nYgOEn`g5nvV’GngYnIGBnfy"Va?Gna?n.g?aIaFBnVIGa?nY0fvBWnfyunGg5n5GfInZgunvfuBnV?nYgOEn`g5nvV’GngYnIGBnfy"Va?Gna?n.g?aIaFBnVIGa?nY0fvBWnfyunGg5n
vV’Gna?nuVBnIgn5GfIna?n0f’SBunVIGaO?IWnaIna?nav.g??a90BnfyunVyyB’B??fOUnIgn?fUEnfVInvV’Gna?nuVBnIgn5GfIna?n0f’SBunVIGaO?IWnaIna?nav.g??a90BnfyunVyyB’B??fOUnIgn?fUEnfVInvV’Gna?nuVBnIgn5GfIna?n0f’SBunVIGaO?IWnaIna?nav.g??a90BnfyunVyyB’B??fOUnIgn?fUEnfVInvV’Gna?nuVBnIgn5GfIna?n0f’SBunVIGaO?IWnaIna?nav.g??a90BnfyunVyyB’B??fOUnIgn?fUEnfVIn
5Ga0BnaIna?nugV9IYV0naYn5Bn?GgV0unIfSBnIGBnauBfngYnYaOBn0aIBOf00UnVaIna?n’Gg?Byn9B’fV?BnaIn5Ga0BnaIna?nugV9IYV0naYn5Bn?GgV0unIfSBnIGBnauBfngYnYaOBn0aIBOf00UnVaIna?n’Gg?Byn9B’fV?BnaIn5Ga0BnaIna?nugV9IYV0naYn5Bn?GgV0unIfSBnIGBnauBfngYnYaOBn0aIBOf00UnVaIna?n’Gg?Byn9B’fV?BnaIn5Ga0BnaIna?nugV9IYV0naYn5Bn?GgV0unIfSBnIGBnauBfngYnYaOBn0aIBOf00UnVaIna?n’Gg?Byn9B’fV?BnaIn
’fV?B?nIGaO?Infyuna?nuB?IOV’IaFBWnaIna?n’0BfOnIGfInaIna?nfn.0f’Bn9B?InfFgauBuEnUIna?nfn.0f’Bn’fV?B?nIGaO?Infyuna?nuB?IOV’IaFBWnaIna?n’0BfOnIGfInaIna?nfn.0f’Bn9B?InfFgauBuEnUIna?nfn.0f’Bn’fV?B?nIGaO?Infyuna?nuB?IOV’IaFBWnaIna?n’0BfOnIGfInaIna?nfn.0f’Bn9B?InfFgauBuEnUIna?nfn.0f’Bn’fV?B?nIGaO?Infyuna?nuB?IOV’IaFBWnaIna?n’0BfOnIGfInaIna?nfn.0f’Bn9B?InfFgauBuEnUIna?nfn.0f’Bn
ofofofof‘gVIBOnufOSyB??gVIBOnufOSyB??gVIBOnufOSyB??gVIBOnufOSyB??’V‘fIIGB5nV‘fIIGB5nV‘fIIGB5nV‘fIIGB5nsM^'8:128:12sM^'[n‘fIIGB5n[n‘fIIGB5n[n‘fIIGB5n[n‘fIIGB5n''M^u22:1322:13''M^u[n‘fIIGB5n[n‘fIIGB5n[n‘fIIGB5n[n‘fIIGB5n'rMu_25:3025:30'rMu_WQnf5fUnYOgvnIGBnWQnf5fUnYOgvnIGBnWQnf5fUnYOgvnIGBnWQnf5fUnYOgvnIGBn
IOVBnZa"GIEIOVBnZa"GIEIOVBnZa"GIEIOVBnZa"GIE
Both await the day of Christ’?nf..BfOay"En—InIGfIn?If"BnIGBnOB?VOOB’Iagyn5a00nIfSBn?nf..BfOay"En—InIGfIn?If"BnIGBnOB?VOOB’Iagyn5a00nIfSBn?nf..BfOay"En—InIGfIn?If"BnIGBnOB?VOOB’Iagyn5a00nIfSBn?nf..BfOay"En—InIGfIn?If"BnIGBnOB?VOOB’Iagyn5a00nIfSBn
.0f’BEn!GBynIGg?Bn5GgnfOBnIOV0Un`a?n5a00nOa?Bnay.0f’BEn!GBynIGg?Bn5GgnfOBnIOV0Un`a?n5a00nOa?Bnay.0f’BEn!GBynIGg?Bn5GgnfOBnIOV0Un`a?n5a00nOa?Bnay.0f’BEn!GBynIGg?Bn5GgnfOBnIOV0Un`a?n5a00nOa?Bnay‘?.aOaIVf0n9guaB??.aOaIVf0n9guaB??.aOaIVf0n9guaB??.aOaIVf0n9guaB?’(((V^n^n^n^n\gOayIGafy?n\gOayIGafy?n\gOayIGafy?n\gOayIGafy?n
15:4415:4415:44^rMNNWnfyun"gnayIgnBFBO0f?Iay"n90a??nayIgnfnyB5n?.aritualWnfyun"gnayIgnBFBO0f?Iay"n90a??nayIgnfnyB5n?.aOaIVflWnfyun"gnayIgnBFBO0f?Iay"n90a??nayIgnfnyB5n?.aOaIVflWnfyun"gnayIgnBFBO0f?Iay"n90a??nayIgnfnyB5n?.aOaIVfl‘earthearthearthearth’VU?fafGnVU?fafGnVU?fafGnVU?fafGnurM^_35:1035:10urM^_[n[n[n[n'n'n'n'nnBIBOnnBIBOnnBIBOnnBIBOn
1:111:111:11^M^^[nXBFB0fIagyn[nXBFB0fIagyn[nXBFB0fIagyn[nXBFB0fIagyn'^M^n'^M^n'^M^n'^M^nIgnXBFB0fIagynIgnXBFB0fIagynIgnXBFB0fIagynIgnXBFB0fIagyn''Mr22:522:5''MrWQn5Ga0BnIGg?Bn5GgnfOBnygIn`a?n5a00n9Bn’f?InWQn5Ga0BnIGg?Bn5GgnfOBnygIn`a?n5a00n9Bn’f?InWQn5Ga0BnIGg?Bn5GgnfOBnygIn`a?n5a00n9Bn’f?InWQn5Ga0BnIGg?Bn5GgnfOBnygIn`a?n5a00n9Bn’f?In
aynIGBaOn9guaB?nayIgnZBGByyfnVU?fafGnaynIGBaOn9guaB?nayIgnZBGByyfnVU?fafGnaynIGBaOn9guaB?nayIgnZBGByyfnVU?fafGnaynIGBaOn9guaB?nayIgnZBGByyfnVU?fafGnjjM'N66:2466:24jjM'N[n‘fOSn[n‘fOSn[n‘fOSn[n‘fOSnlMNz9:479:479:47cccc484848Ns[nXBFB0fIagyn[nXBFB0fIagyn[nXBFB0fIagyn[nXBFB0fIagyn'_M^r20:1520:15'_M^rWEn!Ga?na?nWEn!Ga?na?nWEn!Ga?na?nWEn!Ga?na?n
IGBnBhVaFf0ByIngYnIGBnfy’aByInOV99a?GnuVv.ngVI?auBnbBOV?f0Bvnfyuna?nuB?’Oa9BunaynIGBnBhVaFf0ByIngYnIGBnfy’aByInOV99a?GnuVv.ngVI?auBnbBOV?f0Bvnfyuna?nuB?’Oa9BunaynIGBnBhVaFf0ByIngYnIGBnfy’aByInOV99a?GnuVv.ngVI?auBnbBOV?f0Bvnfyuna?nuB?’Oa9BunaynIGBnBhVaFf0ByIngYnIGBnfy’aByInOV99a?GnuVv.ngVI?auBnbBOV?f0Bvnfyuna?nuB?’Oa9Bunayn
IGg?BnIBOv?QnBa’B.InIGfInaI?nYaOB?nyBFBOn"gngVInfyunaI?nvf""gI?nyBFBOn’Bf?BnIGg?BnIBOv?QnBa’B.InIGfInaI?nYaOB?nyBFBOn"gngVInfyunaI?nvf""gI?nyBFBOn’Bf?BnIGg?BnIBOv?QnBa’B.InIGfInaI?nYaOB?nyBFBOn"gngVInfyunaI?nvf""gI?nyBFBOn’Bf?BnIGg?BnIBOv?QnBa’B.InIGfInaI?nYaOB?nyBFBOn"gngVInfyunaI?nvf""gI?nyBFBOn’Bf?Bn
’gy?Vvay"nVU?fafGn’gy?Vvay"nVU?fafGn’gy?Vvay"nVU?fafGn’gy?Vvay"nVU?fafGnjjM'N66:2466:24jjM'N[n‘fOSn[n‘fOSn[n‘fOSn[n‘fOSnlMNs9:489:48lMNsWEnfVInIGfInaIna?n0fO"B0Un?.aOaIVf0n’gvB?ngVInaynWEnfVInIGfInaIna?n0fO"B0Un?.aOaIVf0n’gvB?ngVInaynWEnfVInIGfInaIna?n0fO"B0Un?.aOaIVf0n’gvB?ngVInaynWEnfVInIGfInaIna?n0fO"B0Un?.aOaIVf0n’gvB?ngVInayn
IGfInaIna?nIgnOB’BaFBnIGBnkBFa0nfyunGa?nfy"B0?nV‘fIIGB5nIGfInaIna?nIgnOB’BaFBnIGBnkBFa0nfyunGa?nfy"B0?nV‘fIIGB5nIGfInaIna?nIgnOB’BaFBnIGBnkBFa0nfyunGa?nfy"B0?nV‘fIIGB5nIGfInaIna?nIgnOB’BaFBnIGBnkBFa0nfyunGa?nfy"B0?nV‘fIIGB5n'rMN^25:4125:41'rMN^[nXBFB0fIagyn[nXBFB0fIagyn[nXBFB0fIagyn[nXBFB0fIagyn'_M^_20:1020:10'_M^_WEn—nWEn—nWEn—nWEn—n
319

7Sl;ka7I"'khSh‘I/'khay;IahbI7Sl;ka7I/Sk;I3o'7bI";Io/IhoI'X;IlH;k;”IWah&I3o'7bIak‘';I7Sl;ka7I"'khSh‘I/'khay;IahbI7Sl;ka7I/Sk;I3o'7bI";Io/IhoI'X;IlH;k;”IWah&I3o'7bIak‘';I7Sl;ka7I"'khSh‘I/'khay;IahbI7Sl;ka7I/Sk;I3o'7bI";Io/IhoI'X;IlH;k;”IWah&I3o'7bIak‘';I7Sl;ka7I"'khSh‘I/'khay;IahbI7Sl;ka7I/Sk;I3o'7bI";Io/IhoI'X;IlH;k;”IWah&I3o'7bIak‘';I
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lHalIlH;ISPek;XXSohI‘S—;hISXIolH;k3SX;”IבohXSb;kI/okI;פaPe7;IlH;IyohlkaXlIShIlHalIlH;ISPek;XXSohI‘S—;hISXIolH;k3SX;”IבohXSb;kI/okI;פaPe7;IlH;IyohlkaXlIShIlHalIlH;ISPek;XXSohI‘S—;hISXIolH;k3SX;”IבohXSb;kI/okI;פaPe7;IlH;IyohlkaXlIShIlHalIlH;ISPek;XXSohI‘S—;hISXIolH;k3SX;”IבohXSb;kI/okI;פaPe7;IlH;IyohlkaXlIShI
β;—;7alSohIβ;—;7alSohIβ;—;7alSohIβ;—;7alSohIסה45ד19:2019:2019:20cccc2121215ס”IFH;Ie;oe7;IlH;PX;7—;XIak;IyaXlIShIb;abIa7oh‘I3SlHIצ;alHIahbI”IFH;Ie;oe7;IlH;PX;7—;XIak;IyaXlIShIb;abIa7oh‘I3SlHIצ;alHIahbI”IFH;Ie;oe7;IlH;PX;7—;XIak;IyaXlIShIb;abIa7oh‘I3SlHIצ;alHIahbI”IFH;Ie;oe7;IlH;PX;7—;XIak;IyaXlIShIb;abIa7oh‘I3SlHIצ;alHIahbI
ןab;XIοי'r;Iןab;XIοי'r;Iןab;XIοי'r;Iןab;XIοי'r;I5ד4ס520:1220:1220:12cccc151515סנυ”IτlISXIlH;Iצ;—S7IahbIHSXIPShSohXI3HoIak;IyaXlIShIa7S—;”Iר'lISlISXIυ”IτlISXIlH;Iצ;—S7IahbIHSXIPShSohXI3HoIak;IyaXlIShIa7S—;”Iר'lISlISXIυ”IτlISXIlH;Iצ;—S7IahbIHSXIPShSohXI3HoIak;IyaXlIShIa7S—;”Iר'lISlISXIυ”IτlISXIlH;Iצ;—S7IahbIHSXIPShSohXI3HoIak;IyaXlIShIa7S—;”Iר'lISlISXI
y;klaSh7&IXoP;lHSh‘IlHalIhoIoh;I3o'7bI3SXHIloI;פe;kS;hy;!IahbIlH;I/aylIo/Iy;klaSh7&IXoP;lHSh‘IlHalIhoIoh;I3o'7bI3SXHIloI;פe;kS;hy;!IahbIlH;I/aylIo/Iy;klaSh7&IXoP;lHSh‘IlHalIhoIoh;I3o'7bI3SXHIloI;פe;kS;hy;!IahbIlH;I/aylIo/Iy;klaSh7&IXoP;lHSh‘IlHalIhoIoh;I3o'7bI3SXHIloI;פe;kS;hy;!IahbIlH;I/aylIo/I
e'hSXHP;hlI3S77I";Ik;a7IahbI";XlIa—oSb;b”IτlISXIb;7S";kal;7&Ik;—;a7;bIaXIHokkS/Sy”e'hSXHP;hlI3S77I";Ik;a7IahbI";XlIa—oSb;b”IτlISXIb;7S";kal;7&Ik;—;a7;bIaXIHokkS/Sy”e'hSXHP;hlI3S77I";Ik;a7IahbI";XlIa—oSb;b”IτlISXIb;7S";kal;7&Ik;—;a7;bIaXIHokkS/Sy”e'hSXHP;hlI3S77I";Ik;a7IahbI";XlIa—oSb;b”IτlISXIb;7S";kal;7&Ik;—;a7;bIaXIHokkS/Sy”
LIGHTFOOT, "[Neither will they be persuaded, though one rose from the
dead.] Any one may see how Christ points at the infidelity of the Jews, even after
that himself shall have risen again. From whence it is easy to judge what was the
design and intention of this parable.
ELLICOTT, "(31) If they hear not Moses and the prophets.—We are
accustomed, rightly enough, to look on our Lord’s own Resurrection as leading
to the great fulfilment of these words. We should not forget, however, that there
was another fulfilment more immediately following on them. In a few weeks, or
even days, according to the best harmonists, tidings came that Lazarus of
Bethany was sick (John 11:1). In yet a few days more that Lazarus did “rise from
the dead;” cured, we may believe, of whatever love of this world’s good things
had checked his spiritual growth, a witness of the power of Christ to raise, as
from the shadow-world of Hades, so also from the darkness of spiritual death to
newness of life. And yet that wonder also brought about no repentance, Scribes
and Pharisees, and Sadducees and priests simply took counsel together that they
might put Lazarus also to death (John 12:10). We can hardly believe the
coincidence of name and fact in this instance to have been undesigned.
320

Luke 16 commentary

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