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LawgiverAid to Bible Understanding
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allowed them to exist and has removed them and permitted new ones to come up as it suited his purpose. (Deut. 32:8; Dan. 4:35; 5:26-31; Acts 17:26; Rom. 13:1) Some of these rulers become lawgivers to their nation, state or community. But their laws and statutes are proper only if made within the framework of and in harmony with the law of the Great Lawgiver, Jehovah God. The famous British jurist, Sir William Blackstone, said, with reference to God’s law governing natural things: “It is binding over all the globe, in all countries, and at all times: no human laws are of any validity, if contrary to this; and such of them as are valid derive all their force, and all their authority, mediately or immediately, from this original.” Also, “Upon these two foundations, the law of nature and the law of revelation [found only in the Holy Scriptures], depend all human laws, that is to say, no human laws should be suffered to contradict these.”—Chadman’s Cyclopedia of Law, Vol. I, pp. 89-91; compare Matthew 22:21; Acts 5:29.
In the Christian congregation
Jesus’ half-brother James wrote to some Christians who were becoming proud, boastful and critical of their Christian brothers, saying: “Quit speaking against one another, brothers. He who speaks against a brother or judges his brother speaks against law and judges law. Now if you judge law, you are, not a doer of law, but a judge. One there is that is lawgiver and judge, he who is able to save and to destroy. But you, who are you to be judging your neighbor?” James goes on to speak of those who bragged what they would do in the future, as though they were independent of circumstances, instead of saying, “If Jehovah wills.” (Jas. 4:11-16) James had spoken of the “kingly law,” “You must love your neighbor as yourself.” (Jas. 2:8) These Christians, by failing to exhibit love for their neighbor, speaking against him instead, were, in effect, setting themselves up as judges of divine law, as lawgivers or lawmakers.
The apostle Paul had given similar counsel in his letter to the Romans concerning some who were judging others on the basis of such things as what they ate and drank: “Who are you to judge the house servant of another? To his own master he stands or falls. Indeed, he will be made to stand, for Jehovah can make him stand.”—Rom. 14:4.
In the light of the foregoing, how, then, can Paul’s instructions with regard to a serious case of fornication in the congregation at Corinth be viewed? He said: “I for one, although absent in body but present in spirit, have certainly judged already, as if I were present, the man who has worked in such a way as this. . . . Do you not judge those inside, while God judges those outside? ‘Remove the wicked man from among yourselves.’” He then spoke of judging matters of this life, and of those “in the congregation that you put in as judges.”—1 Cor. 5:1-3, 12, 13; 6:3, 4; compare John 7:24.
Paul, with authority vested in him as one of the apostles of Jesus Christ, with responsibility for the cleanness and welfare of the congregations (2 Cor. 1:1; 11:28) wrote to those having authority in the congregation by appointment of the governing body. (Acts 14:23; 16:4, 5; 1 Tim. 3:1-13; 5:22) They were responsible for keeping the congregation in good standing, as pure in God’s sight. These men, in sitting in judgment in the case mentioned, an open and flagrant violation of God’s law, would not be making themselves judges of the law of God, nor would they be making laws according to their will. They would not be going beyond the boundaries of God-given law. They would be acting according to the law given by the Great Statute-giver, denouncing fornication as unclean. Practicers of such uncleanness could not enter God’s kingdom, according to his law. (1 Cor. 6:9, 10) They were not fit to remain in association with the congregation of Christ. Yet even then the men responsible for the cleanness of the congregation, by expelling unclean ones, were not executing the penalty that God the Lawgiver himself would execute on those unrepentantly continuing to follow such a course, namely, death.—Rom. 1:24-27, 32.
Paul also calls to the attention of Christians that “the holy ones will judge the world,” and that “we shall judge angels.” Here he is speaking, not of the present time, but of the future, when those who reign in the kingdom with Christ will sit as heavenly judges, administering the law of God.—1 Cor. 6:1-3; Rev. 20:6; compare 1 Corinthians 4:8.
Moses’ blessing of Gad
In Moses’ blessing of the tribes of Israel just before his death, “as to Gad he said: ‘Blessed is the one widening the borders of Gad. . . . And he [Gad] will pick out the first part for himself, for there the allotment of a statute-giver is reserved.” (Deut. 33:20, 21) This use of the term “statute-giver” may have the following meaning: Most of the tribes had their inheritance assigned to them by lot, under the direction of Joshua and Eleazar the high priest. But the tribe of Gad, along with Reuben, had requested land E of the Jordan River, shortly after the defeat of the Midianites. The land was admirably adapted for the raising of livestock, of which these tribes had large numbers. Moses heard their request favorably and granted them this part of the land. (Num. 32:1-5, 20-22, 28) Hence, their portion was an “allotment of a statute-giver,” Moses, the lawgiver to Israel.
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Laying on of HandsAid to Bible Understanding
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LAYING ON OF HANDS
See HAND.
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LazarusAid to Bible Understanding
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LAZARUS
(Lazʹa·rus) [a form of the Hebrew name Eleazar, meaning God has helped].
1. The brother of Martha and Mary; his resurrection was one of the outstanding miracles performed by Jesus Christ. (John 11:1, 2) Jesus had a deep love for this family living at Bethany, “about two miles” (c. 3 kilometers) from Jerusalem on the road to Jericho. (John 11:5, 18) He had been entertained at their home, perhaps frequently.—Luke 10:33-42.
The two sisters sent word to Jesus, who was at that time across the Jordan River, that their brother Lazarus was very sick. Doubtless they entertained the hope that Jesus would cure him. (John 11:3, 21, 32) However, instead of going to Bethany immediately, or curing Lazarus by indirect means, as in the case of the manservant of an army officer (Matt. 8:5-13), Jesus stayed where he was for two more days. Upon his arrival in the vicinity of Bethany he was met by Martha and then by Mary. Lazarus had expired and had been dead for four days.—John 11:6, 17, 20, 30-32.
When speaking to Martha, Jesus took the occasion to stress the resurrection. (John 11:23-27) He was soon to give added meaning to those words. Upon arriving at the tomb or cave where Lazarus was interred, Christ ordered that the stone sealing its entrance be taken away. Then in prayer to his heavenly Father, Jesus showed that a purpose of the forthcoming miracle was “in order that they [the crowd present] might believe that you sent me forth.” (John 11:38-42) Jesus then called the dead Lazarus out of the cave, and he emerged, undoubtedly to the astonishment and joy of those present.—John 11:43, 44.
This miracle moved many to put faith in Jesus, but also caused the chief priests and Pharisees to plot his death. The anger of the chief priests was further aroused when a great crowd of Jews came to see, not only Jesus, but also the resurrected Lazarus. Because of Lazarus many Jews were putting faith in Jesus, and so the chief priests took counsel to kill Lazarus also. (John 11:45-53; 12:1-11) However, there is no Biblical evidence to the effect that these religious foes carried out their evil plans against Lazarus.
John’s account of the resurrection of Lazarus has been assailed by some critics of the Bible. They point to the silence of the other Gospel accounts regarding this event. A consideration of the various Gospel accounts will show, however, that even the writers of the synoptic Gospels did not each recount every deed of Jesus. For example, only Luke reported the raising of the son of the widow of Nain. (Luke 7:11-15) John did not customarily repeat what others had recorded. The resurrection of Lazarus is a notable instance of this.
This miracle of Lazarus’ resurrection served well as part of Jesus’ ministry, both to illustrate the power of the Son of God and to increase faith in him and the resurrection. (John 11:4, 41, 42) These events occurred evidently near the beginning of the year 33 C.E. The Scriptures do not furnish information as to the circumstances, place or time of Lazarus’ death for a second time.
There is no Biblical statement nor any reason for linking the historical Lazarus with the beggar of Jesus’ illustration of the rich man and Lazarus.
2. The name given to the beggar in Jesus’ illustration commonly known as the parable of the rich man and Lazarus. (Luke 16:19-31) In the Vulgate the word “rich” has been rendered by the Latin adjective dives, which is often mistakenly used as the proper name of the rich man. However, the Jewish name Lazarus itself was common in ancient times, a fact borne out by ossuary inscriptions.
In the parable, the ulcerous beggar, Lazarus, was put at the gate of the rich man, desiring to be fed with the things that fell from the rich man’s sumptuous table. Lazarus subsequently died and was carried off by angels to the bosom position of Abraham (a place comparable to that occupied by a person in ancient times when he reclined in front of another on the same couch during a meal). Abraham had a conversation with the rich man, who had also died, was buried and was in Hades, existing in torments. A “great chasm” that could not be crossed separated the rich man from Abraham and Lazarus. The rich man’s request that Abraham send Lazarus to his five brothers to “give them a thorough witness,” in the hope of sparing them the same experience, met with rejection on the grounds that these had “Moses and the Prophets,” and, if unwilling to listen to them, “neither will they be persuaded if someone rises from the dead.”—See ILLUSTRATIONS.
Teachers and students of comparative religion have in some cases suggested that in giving this illustration Jesus Christ drew upon the ancient rabbinical concept and teaching regarding the underworld. Josephus furnishes the following information regarding the then-current view of the Pharisees in this regard: “They also believe that souls have an immortal vigour in them, and that under the earth there will be rewards or punishments, according as they have lived virtuously or viciously in this life; and the latter are to be detained in an everlasting prison, but that the former shall have power to revive and live again.” (Antiquities of the Jews, Book XVIII, chap. I, par. 3) However, Jesus flatly rejected false teachings, including those of the Pharisees. (Matt. chap. 23) Hence, it would have been inconsistent for him to frame his illustration of the rich man and Lazarus according to the outlines of the false rabbinical concept of the underworld. Consequently, it must be concluded that Jesus had in mind the fulfillment of the illustration and framed its details and movement in harmony with the facts of the fulfillment rather than according to any unscriptural teaching.
The context and the wording of the story show clearly that it is a parable and not an actual historical account. Poverty is not being extolled, nor are riches being condemned, but, rather, faith, conduct, final rewards and a reversal in the spiritual status or condition of those represented by Lazarus and the rich man are evidently indicated. The fact that the rich man’s brothers rejected Moses and the prophets also shows that the illustration had a deeper meaning and purpose than that of contrasting poverty and the possession of riches.
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LazinessAid to Bible Understanding
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LAZINESS
Disinclination or aversion to effort or work; idleness; indolence; slothfulness; sluggishness. The Hebrew root word ʽa·tsalʹ may mean “to lean, recline or repose.” The primary idea seems to be that of laxness, languor. Forms of this word are translated “lazy,” “laziness,” “sluggish.” The Greek word o·kne·rosʹ means “slow, tardy, hesitant, slothful or sluggish,” when referring to persons. Another term, no·throsʹ, means “slow, sluggish, dull.”
Jehovah and his Son, as the two greatest Workers, hate laziness. Jesus said: “My Father has kept working until now, and I keep working.” (John 5:17) Throughout God’s Word the lazy person is warned and laziness is condemned. The lazy person is not one such as the apostle Paul speaks of as having “self-sufficiency” or contentment with “sustenance and covering.” (1 Tim. 6:6-8) Rather, he has desires for things, usually for much more than food or clothing. “The lazy one is showing himself desirous, but his soul has nothing.” (Prov. 13:4) Also, he has no consideration or respect for his fellowman, but is willing to let someone else do his work, even to let another person provide him with the things he desires.—Prov. 20:4.
THE LAZY MAN’S THINKING
A description of the lazy man is given in the book of Proverbs. First of all, he throws up barriers in his own mind to justify himself in not starting on a project. “The way of the lazy one is like a brier hedge.” (Prov. 15:19) He views his task as a road ahead filled with briers, very difficult to traverse. Then he makes ridiculous excuses for his slothfulness, saying: “There is a lion outside! In the midst of the public squares I shall be murdered!” as if a danger that actually does not exist attended the job. (Prov. 22:13) Frequently laziness is accompanied by cowardice, a fearful holding back. (Matt. 25:26, NW, 1950 ed., ftn.; 2 Tim. 1:7) Even though counseled and prompted by others, he turns over on his bed ‘like a door on its pivot,’ as one who cannot get up. He is too lazy even to feed himself. He “has hidden his hand in the banquet bowl; he has become too weary to bring it back to his mouth.” (Prov. 26:14, 15; 19:24) But he has deceived himself so that he thinks in his own heart that he is right.
Such an individual indulges in specious and imaginary reasoning. He may think that work will injure his health, or that he is too tired. He may feel that ‘the world owes him a living.’ Or, he puts off a job until “tomorrow.” (Prov. 20:4) Any little thing he has done may make him feel he has done his part, as much as anyone else. Whereas all diligent men could give a sensible reply to any of such arguments, he is “wiser in his own eyes,” feeling that they are the foolish ones for exerting themselves and trying to encourage him to do the same.—Prov. 26:13-16.
THE REWARD OF LAZINESS
While the lazy individual may think he will get busy later, the reward of his laziness suddenly catches up with him and it is too late, for, he is told: “A little more sleep, a little more slumbering, a little more folding of the hands in lying down, and your poverty will certainly come just like some rover, and your want like an armed man.”—Prov. 6:9-11.
Whether taken literally or figuratively, the description of the lazy man’s situation is true: “I passed along by the field of the lazy individual and by the vineyard of the man in need of heart. And, look! all of it produced weeds. Nettles covered its very surface, and its stone wall itself had been torn down.” “Through great laziness the beamwork sinks in, and through the letting down of the hands the house leaks.”—Prov. 24:30, 31; Eccl. 10:18.
Whoever hires the lazy person, or whomever he represents, is bound to be disappointed and vexed and will suffer loss, for, “as vinegar to the teeth and
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