He leaves Jerusalem and travels across the Jordan River to where John began baptizing nearly four years earlier. This location apparently is not far from the southern shore of the Sea of Galilee, a two-day journey or so from Jerusalem.

Many people come to Jesus at this place and begin to say: “John, indeed, did not perform a single sign, but as many things as John said about this man were all true.” Thus many put faith in Jesus here.

Jesus Again Heads for Jerusalem

SOON Jesus is on the road again, teaching from city to city and from village to village. Evidently he is in the district of Perea, across the Jordan River from Judea. But his destination is Jerusalem.

The Jewish philosophy that only a limited number will merit salvation is what perhaps prompts a man to ask: “Lord, are those who are being saved few?” With his answer, Jesus forces the people to think of what is needed for salvation: “Exert yourselves vigorously [that is, struggle, or agonize] to get in through the narrow door.”

Such vigorous effort is urgent “because many,” Jesus continues, “will seek to get in but will not be able.” Why will they not be able? He explains that ‘once the householder has got up and locked the door and people stand outside and knock, saying, “Sir, open to us,” he will say: “I do not know where you are from. Get away from me, all you workers of unrighteousness!”’

The ones locked out apparently come at a time convenient only to themselves. But by then the door of opportunity is shut and bolted. To get in, they should have come earlier, even though it may then have been inconvenient to do so. Indeed, a sad outcome awaits those who put off making the worship of Jehovah their chief purpose in life!

The Jews to whom Jesus is sent to minister have, for the most part, failed to seize their marvelous opportunity of accepting God’s provision for salvation. So Jesus says they will weep and gnash their teeth when they are thrown outside. On the other hand, people from “eastern parts and western, and from north and south,” yes, from all nations, “will recline at the table in the kingdom of God.”

Jesus continues: “There are those last [despised non-Jews, as well as downtrodden Jews] who will be first, and there are those first [the materially and religiously favored Jews] who will be last.” Their being last means that such slothful, ungrateful ones will not be in the Kingdom of God at all.

Pharisees now come to Jesus and say: “Get out and be on your way from here, because Herod [Antipas] wants to kill you.” It may be that Herod himself started this rumor to cause Jesus to flee from the territory. Herod may have been afraid of becoming involved in the death of another prophet of God as he was in the killing of John the Baptizer. But Jesus tells the Pharisees: “Go and tell that fox, ‘Look! I am casting out demons and accomplishing healing today and tomorrow, and the third day I shall be finished.’”

After finishing his work there, Jesus continues his journey toward Jerusalem because, as he explains, “it is not admissible for a prophet to be destroyed outside of Jerusalem.” Why is it to be expected that Jesus would be killed at Jerusalem? Because Jerusalem is the capital city, where the 71-member Sanhedrin high court is located and where the animal sacrifices are offered. Therefore, it would be inadmissible for “the Lamb of God” to be killed anywhere but Jerusalem.

“Jerusalem, Jerusalem, the killer of the prophets and stoner of those sent forth to her,” Jesus laments, “how often I wanted to gather your children together in the manner that a hen gathers her brood of chicks under her wings, but you people did not want it! Look! Your house is abandoned to you.” For rejecting the Son of God, the nation is doomed!

As Jesus continues toward Jerusalem, he is invited to the house of a ruler of the Pharisees. It is a Sabbath, and the people are closely watching him, since there is a man present who is suffering from dropsy, an accumulation of water probably in his arms and legs. Jesus addresses the Pharisees and the experts in the Law who are present, asking: “Is it lawful on the sabbath to cure or not?”

Nobody says a word. So Jesus heals the man and sends him away. Then he asks: “Who of you, if his son or bull falls into a well, will not immediately pull him out on the sabbath day?” Again, nobody says a word in reply. Luke 13:22–14:6; John 1:29.

Entertained by a Pharisee

JESUS is still in the home of a prominent Pharisee and has just healed a man suffering from dropsy. As he observes fellow guests choosing prominent places at the meal, he teaches a lesson in humility.

“When you are invited by someone to a marriage feast,” Jesus then explains, “do not lie down in the most prominent place. Perhaps someone more distinguished than you may at the time have been invited by him, and he that invited you and him will come and say to you, ‘Let this man have the place.’ And then you will start off with shame to occupy the lowest place.”

So Jesus advises: “When you are invited, go and recline in the lowest place, that when the man that has invited you comes he will say to you, ‘Friend, go on up higher.’ Then you will have honor in front of all your fellow guests.” Concluding, Jesus says: “For everyone that exalts himself will be humbled and he that humbles himself will be exalted.”

Next, Jesus addresses the Pharisee who invited him and describes how to provide a dinner having real merit with God. “When you spread a dinner or evening meal, do not call your friends or your brothers or your relatives or rich neighbors. Perhaps sometime they might also invite you in return and it would become a repayment to you. But when you spread a feast, invite poor people, crippled, lame, blind; and you will be happy, because they have nothing with which to repay you.”

Providing such a meal for the unfortunate will bring happiness to the provider of it because, as Jesus explains to his host, “You will be repaid in the resurrection of the righteous ones.” Jesus’ description of this meritorious meal calls to the mind of a fellow guest another kind of meal. “Happy is he who eats bread in the kingdom of God,” this guest says. Yet, not all properly prize that happy prospect, as Jesus goes on to show by an illustration.

“A certain man was spreading a grand evening meal, and he invited many. And he sent his slave out . . . to say to the invited ones, ‘Come, because things are now ready.’ But they all in common started to beg off. The first said to him, ‘I bought a field and need to go out and see it; I ask you, Have me excused.’ And another said, ‘I bought five yoke of cattle and am going to examine them; I ask you, Have me excused.’ Still another said, ‘I just married a wife and for this reason I cannot come.’”

What lame excuses! A field or livestock are normally examined before they are bought, so no real urgency exists to look at them afterward. Similarly, a person’s marriage should not prevent him from accepting such an important invitation. So on hearing about these excuses, the master becomes angry and commands his slave:

“‘Go out quickly into the broad ways and the lanes of the city, and bring in here the poor and crippled and blind and lame.’ In time the slave said, ‘Master, what you ordered has been done, and yet there is room.’ And the master said to the slave, ‘Go out into the roads and the fenced-in places, and compel them to come in, that my house may be filled. . . . None of those men that were invited shall have a taste of my evening meal.’”

What situation is described by the illustration? Well, “the master” providing the meal represents Jehovah God; “the slave” extending the invitation, Jesus Christ; and the “grand evening meal,” the opportunities to be in line for the Kingdom of the heavens.

Those first to receive the invitation to come in line for the Kingdom were, above all others, the Jewish religious leaders of Jesus’ day. However, they rejected the invitation. Thus, beginning particularly at Pentecost 33 C.E., a second invitation was extended to the despised and lowly ones of the Jewish nation. But not enough responded to fill the 144,000 places in God’s heavenly Kingdom. So in 36 C.E., three and a half years later, the third and final invitation was extended to uncircumcised non-Jews, and the gathering of such ones has continued into our day. Luke 14:1-24.

The Responsibility of Discipleship

AFTER leaving the house of the prominent Pharisee, who apparently is a member of the Sanhedrin, Jesus continues on toward Jerusalem. Great crowds follow him. But what are their motives? What is really involved in being his true follower?

As they travel along, Jesus turns to the crowds and perhaps shocks them when he says: “If anyone comes to me and does not hate his father and mother and wife and children and brothers and sisters, yes, and even his own soul, he cannot be my disciple.”

What does Jesus mean? Jesus is not here saying that his followers should literally hate their relatives. Rather, they must hate them in the sense of loving them less than they love him. Jesus’ forefather Jacob is said to have “hated” Leah and loved Rachel, which meant that Leah was loved less than her sister Rachel.

Consider, too, that Jesus said a disciple should hate “even his own soul,” or life. Again what Jesus means is that a true disciple must love Him even more than he loves his own life. Jesus is thus emphasizing that becoming his disciple is a serious responsibility. It is not something to be undertaken without careful consideration.

Hardship and persecution are involved in being Jesus’ disciple, as he goes on to indicate: “Whoever is not carrying his torture stake and coming after me cannot be my disciple.” Thus, a true disciple must be willing to undergo the same burden of reproach that Jesus endured, even including, if necessary, dying at the hands of God’s enemies, which Jesus is soon to do.

Being a disciple of Christ, therefore, is a matter that the crowds following him need to analyze very carefully. Jesus emphasizes this fact by means of an illustration. “For example,” he says, “who of you that wants to build a tower does not first sit down and calculate the expense, to see if he has enough to complete it? Otherwise, he might lay its foundation but not be able to finish it, and all the onlookers might start to ridicule him, saying, ‘This man started to build but was not able to finish.’”

So Jesus is illustrating to the crowds who are following him that before becoming his disciples, they should be firmly decided that they can fulfill what is involved, even as a man who wants to build a tower makes sure before he begins that he has the resources to complete it. Providing another illustration, Jesus continues:

“Or what king, marching to meet another king in war, does not first sit down and take counsel whether he is able with ten thousand troops to cope with the one that comes against him with twenty thousand? If, in fact, he cannot do so, then while that one is yet far away he sends out a body of ambassadors and sues for peace.”

Jesus then emphasizes the point of his illustrations, saying: “Thus, you may be sure, none of you that does not say good-bye to all his belongings can be my disciple.” That is what the crowds following him, and, yes, everyone else who learns of Christ, must be willing to do. They must be ready to sacrifice everything that they have​—all their belongings, including life itself—​if they would be his disciples. Are you willing to do this?

“Salt, to be sure, is fine,” Jesus continues. In his Sermon on the Mount, he said that his disciples are “the salt of the earth,” meaning that they have a preserving influence on people, even as literal salt is a preservative. “But if even the salt loses its strength, with what will it be seasoned? It is suitable neither for soil nor for manure,” Jesus concludes. “People throw it outside. Let him that has ears to listen, listen.”

So Jesus shows that even those who have been his disciples for some time must not weaken in their determination to continue. If they do, they will become useless, an object of ridicule to this world and unfit before God, in fact, a reproach upon God. Hence, like strengthless, contaminated salt, they will be thrown outside, yes, destroyed. Luke 14:25-35; Genesis 29:30-33; Matthew 5:13.

Searching for the Lost

JESUS is eager to seek and find those who will humbly serve God. So he searches out and talks to everyone about the Kingdom, including notorious sinners. Such persons now draw near to listen to him.

Observing this, the Pharisees and scribes criticize Jesus for keeping company with people whom they consider unworthy. They mutter: “This man welcomes sinners and eats with them.” How far beneath their dignity that is! The Pharisees and scribes treat common people like dirt under their feet. In fact, they use the Hebrew expression ‛am ha·’aʹrets, “people of the land [earth],” to show the disdain they have for such ones.

On the other hand, Jesus treats everyone with dignity, kindness, and compassion. As a result, many of these lowly ones, including persons who are well-known for practicing wrongdoing, are eager to listen to him. But what of the Pharisees’ criticism of Jesus for expending efforts in behalf of those they consider unworthy?

Jesus answers their objection by using an illustration. He speaks from the Pharisees’ own viewpoint, as though they are righteous and are safe in the fold of God, while the despicable ‛am ha·’aʹrets have gone astray and are in a lost state. Listen as he asks:

“What man of you with a hundred sheep, on losing one of them, will not leave the ninety-nine behind in the wilderness and go for the lost one until he finds it? And when he has found it he puts it upon his shoulders and rejoices. And when he gets home he calls his friends and his neighbors together, saying to them, ‘Rejoice with me, because I have found my sheep that was lost.’”

Jesus then makes the application of his story, explaining: “I tell you that thus there will be more joy in heaven over one sinner that repents than over ninety-nine righteous ones who have no need of repentance.”

The Pharisees consider themselves to be righteous and thus to have no need of repentance. When some of them criticized Jesus a couple of years earlier for eating with tax collectors and sinners, he told them: “I came to call, not righteous people, but sinners.” The self-righteous Pharisees, who fail to see their need to repent, bring no joy in heaven. But truly repentant sinners do.

To make doubly strong the point that the restoration of lost sinners is a cause for great rejoicing, Jesus relates another illustration. He says: “What woman with ten drachma coins, if she loses one drachma coin, does not light a lamp and sweep her house and search carefully until she finds it? And when she has found it she calls the women who are her friends and neighbors together, saying, ‘Rejoice with me, because I have found the drachma coin that I lost.’”

Jesus then gives a similar application. He goes on to say: “Thus, I tell you, joy arises among the angels of God over one sinner that repents.”

How remarkable this loving concern of God’s angels for the restoration of lost sinners! Especially is this so since these once lowly, despised ‛am ha·’aʹrets eventually come into line for membership in God’s heavenly Kingdom. As a result, they attain a position in heaven higher than that of the angels themselves! But rather than feel jealous or slighted, the angels humbly appreciate that these sinful humans have faced and overcome situations in life that will equip them to serve as sympathetic and merciful heavenly kings and priests. Luke 15:1-10; Matthew 9:13; 1 Corinthians 6:2, 3; Revelation 20:6.

The Story of a Lost Son

HAVING just finished relating illustrations to the Pharisees about regaining a lost sheep and a lost drachma coin, Jesus continues now with another illustration. This one is about a loving father and his treatment of his two sons, each of whom has serious faults.

First, there is the younger son, the principal character of the illustration. He collects his inheritance, which is unhesitatingly given to him by his father. He then leaves home and becomes involved in a very immoral way of life. But listen as Jesus tells the story, and see if you can determine who the characters are meant to represent.

“A certain man,” Jesus begins, “had two sons. And the younger of them said to his father, ‘Father, give me the part of the property that falls to my share.’ Then [the father] divided his means of living to them.” What does this younger one do with what he receives?

“Later,” Jesus explains, “after not many days, the younger son gathered all things together and traveled abroad into a distant country, and there squandered his property by living a debauched life.” Actually, he spends his money living with prostitutes. Afterward hard times come, as Jesus goes on to relate:

“When he had spent everything, a severe famine occurred throughout that country, and he started to be in need. He even went and attached himself to one of the citizens of that country, and he sent him into his fields to herd swine. And he used to desire to be filled with the carob pods which the swine were eating, and no one would give him anything.”

How degrading to be forced to take up swineherding, since these animals were unclean according to the Law! But what pained the son the most was the gnawing hunger that even caused him to desire the food that was fed to the pigs. Because of his terrible calamity, Jesus said, “he came to his senses.”

Continuing his story, Jesus explains: “He said [to himself], ‘How many hired men of my father are abounding with bread, while I am perishing here from famine! I will rise and journey to my father and say to him: “Father, I have sinned against heaven and against you. I am no longer worthy of being called your son. Make me as one of your hired men.”’ So he rose and went to his father.”

Here is something to consider: If his father had turned on him and had angrily shouted at him when he left home, the son would not likely have been so single-minded as to what he should do. He may have decided to return and try to find work elsewhere in his home country so that he would not have to face his father. However, no such thought was on his mind. Home was where he wanted to be!

Clearly, the father in Jesus’ illustration represents our loving, merciful heavenly Father, Jehovah God. And you perhaps also recognize that the lost, or prodigal, son represents known sinners. The Pharisees, to whom Jesus is speaking, have previously criticized Jesus for eating with these very ones. But whom does the older son represent?

When the Lost Son Is Found

When the lost, or prodigal, son in Jesus’ illustration returns to his father’s house, what kind of reception does he receive? Listen as Jesus describes it:

“While he was yet a long way off, his father caught sight of him and was moved with pity, and he ran and fell upon his neck and tenderly kissed him.” What a merciful, warmhearted father, so well representing our heavenly Father, Jehovah!

Likely the father had heard of his son’s debauched living. Yet he welcomes him home without waiting for a detailed explanation. Jesus also has such a welcoming spirit, taking the initiative in approaching sinners and tax collectors, who are represented in the illustration by the prodigal son.

True, the discerning father of Jesus’ illustration no doubt has some idea of his son’s repentance by observing his sad, downcast countenance as he returns. But the father’s loving initiative makes it easier for the son to confess his sins, as Jesus relates: “Then the son said to him, ‘Father, I have sinned against heaven and against you. I am no longer worthy of being called your son. Make me as one of your hired men.’”

Yet, the words are hardly off the son’s lips when his father goes into action, ordering his slaves: “Quick! bring out a robe, the best one, and clothe him with it, and put a ring on his hand and sandals on his feet. And bring the fattened young bull, slaughter it and let us eat and enjoy ourselves, because this my son was dead and came to life again; he was lost and was found.” Then they start “to enjoy themselves.”

In the meantime, the father’s “older son was in the field.” See if you can identify whom he represents by listening to the rest of the story. Jesus says of the older son: “As he came and got near the house he heard a music concert and dancing. So he called one of the servants to him and inquired what these things meant. He said to him, ‘Your brother has come, and your father slaughtered the fattened young bull, because he got him back in good health.’ But he became wrathful and was unwilling to go in. Then his father came out and began to entreat him. In reply he said to his father, ‘Here it is so many years I have slaved for you and never once did I transgress your commandment, and yet to me you never once gave a kid for me to enjoy myself with my friends. But as soon as this your son who ate up your means of living with harlots arrived, you slaughtered the fattened young bull for him.’”

Who, like the older son, has been critical of the mercy and attention accorded sinners? Is it not the scribes and the Pharisees? Since it is their criticism of Jesus because he welcomes sinners that prompted this illustration, they clearly must be the ones represented by the older son.

Jesus concludes his story with the father’s appeal to his older son: “Child, you have always been with me, and all the things that are mine are yours; but we just had to enjoy ourselves and rejoice, because this your brother was dead and came to life, and he was lost and was found.”

Jesus thus leaves unresolved what the older son eventually does. Indeed, later, after Jesus’ death and resurrection, “a great crowd of priests began to be obedient to the faith,” possibly including some of these of the “older son” class to whom Jesus is here speaking.

But who in modern times are represented by the two sons? It must be those who have come to know enough about Jehovah’s purposes to have a basis for their entering into a relationship with him. The older son represents some members of the “little flock,” or “congregation of the firstborn who have been enrolled in the heavens.” These adopted an attitude similar to that of the older son. They had no desire to welcome an earthly class, the “other sheep,” who they felt were stealing the limelight.

The prodigal son, on the other hand, represents those of God’s people who leave to enjoy the pleasures that the world offers. In time, however, these repentantly return and again become active servants of God. Indeed, how loving and merciful the Father is toward those who recognize their need of forgiveness and return to him! Luke 15:11-32; Leviticus 11:7, 8; Acts 6:7; Luke 12:32; Hebrews 12:23; John 10:16.

Provide for the Future With Practical Wisdom

JESUS has just finished telling the story of the prodigal son to a crowd that includes his disciples, dishonest tax collectors and other recognized sinners, and scribes and Pharisees. Now, addressing his disciples, he relates an illustration regarding a rich man who has received an unfavorable report about his house manager, or steward.

According to Jesus, the rich man calls his steward and tells him that he is going to dismiss him. “What am I to do, seeing that my master will take the stewardship away from me?” the steward wonders. “I am not strong enough to dig, I am ashamed to beg. Ah! I know what I shall do, so that, when I am put out of the stewardship, people will receive me into their homes.”

What is the steward’s plan? He calls those who are in debt to his master. “How much are you owing?” he asks.

The first one answers, ‘580 gallons [2,200 L] of olive oil.’

‘Take your written agreement back and sit down and quickly write 290 [1,100],’ he tells him.

He asks another one: ‘Now you, how much are you owing?’

He says, ‘630 bushels [22,000 L] of wheat.’

‘Take your written agreement back and write 504.’ [18,000]

The steward is within his rights in reducing the bills owed to his master, since he is still in charge of his master’s financial affairs. By reducing the amounts, he is making friends with those who can return him favors when he does lose his job.

When the master hears what has happened, he is impressed. In fact, he “commended the steward, though unrighteous, because he acted with practical wisdom.” Indeed, Jesus adds: “The sons of this system of things are wiser in a practical way toward their own generation than the sons of the light are.”

Now, drawing the lesson for his disciples, Jesus encourages: “Make friends for yourselves by means of the unrighteous riches, so that, when such fail, they may receive you into the everlasting dwelling places.”

Jesus is not commending the steward for his unrighteousness but for his farsighted, practical wisdom. Often “the sons of this system of things” shrewdly use their money or position to make friends with those who can return them favors. So God’s servants, “the sons of the light,” also need to use their material assets, their “unrighteous riches,” in a wise way to benefit themselves.

But as Jesus says, they should make friends by means of these riches with those who may receive them “into the everlasting dwelling places.” For members of the little flock, these places are in heaven; for the “other sheep,” they are in the Paradise earth. Since only Jehovah God and his Son can receive persons into these places, we should be diligent to cultivate friendship with them by using any “unrighteous riches” we may have in support of Kingdom interests. Then, when material riches fail or perish, as they surely will, our everlasting future will be assured.

Jesus goes on to say that persons faithful in caring for even these material, or least, things will also be faithful in caring for matters of greater importance. “Therefore,” he continued, “if you have not proved yourselves faithful in connection with the unrighteous riches, who will entrust you with what is true [that is, spiritual, or Kingdom, interests]? And if you have not proved yourselves faithful in connection with what is another’s [the Kingdom interests with which God entrusts his servants], who will give you what is for yourselves [the reward of life in everlasting dwelling places]?”

We simply cannot be true servants of God and at the same time be slaves to unrighteous riches, material riches, as Jesus concludes: “No house servant can be a slave to two masters; for, either he will hate the one and love the other, or he will stick to the one and despise the other. You cannot be slaves to God and to riches.” Luke 15:1, 2; 16:1-13; John 10:16.

The Rich Man and Lazarus

JESUS has been talking to his disciples about the proper use of material riches, explaining that we cannot be slaves to these and at the same time be slaves to God. The Pharisees are also listening, and they begin to sneer at Jesus because they are money lovers. So he says to them: “You are those who declare yourselves righteous before men, but God knows your hearts; because what is lofty among men is a disgusting thing in God’s sight.”

The time has come for the tables to be turned on people who are rich in worldly goods, political power, and religious control and influence. They are to be put down. However, the people who recognize their spiritual need are to be lifted up. Jesus points to such a change when he goes on to say to the Pharisees:

“The Law and the Prophets were until John [the Baptizer]. From then on the kingdom of God is being declared as good news, and every sort of person is pressing forward toward it. Indeed, it is easier for heaven and earth to pass away than for one particle of a letter of the Law to go unfulfilled.”

The scribes and the Pharisees are proud of their professed adherence to the Law of Moses. Recall that when Jesus miraculously gave sight to a certain man in Jerusalem, they boasted: “We are disciples of Moses. We know that God has spoken to Moses.” But now the Law of Moses has fulfilled its intended purpose of leading humble ones to God’s designated King, Jesus Christ. So with the beginning of John’s ministry, all kinds of persons, especially the humble and the poor, are exerting themselves to become subjects of God’s Kingdom.

Since the Mosaic Law is now being fulfilled, the obligation to keep it is to be removed. The Law permits divorce on various grounds, but Jesus now says: “Everyone that divorces his wife and marries another commits adultery, and he that marries a woman divorced from a husband commits adultery.” How such pronouncements must irritate the Pharisees, especially since they permit divorce on many grounds!

Continuing his remarks to the Pharisees, Jesus relates an illustration that features two men whose status, or situation, is eventually changed dramatically. Can you determine who are represented by the men and what the reversal of their situations means?

“But a certain man was rich,” Jesus explains, “and he used to deck himself with purple and linen, enjoying himself from day to day with magnificence. But a certain beggar named Lazarus used to be put at his gate, full of ulcers and desiring to be filled with the things dropping from the table of the rich man. Yes, too, the dogs would come and lick his ulcers.”

Jesus here uses the rich man to represent the Jewish religious leaders, including not only the Pharisees and the scribes but the Sadducees and the chief priests as well. They are rich in spiritual privileges and opportunities, and they conduct themselves as the rich man did. Their clothing of royal purple represents their favored position, and the white linen pictures their self-righteousness.

This proud rich-man class views the poor, common people with utter contempt, calling them ‛am ha·’aʹrets, or people of the earth. The beggar Lazarus thus represents these people to whom the religious leaders deny proper spiritual nourishment and privileges. Hence, like Lazarus covered with ulcers, the common people are looked down upon as spiritually diseased and fit only to associate with dogs. Yet, those of the Lazarus class hunger and thirst for spiritual nourishment and so are at the gate, seeking to receive whatever meager morsels of spiritual food may drop from the rich man’s table.

Jesus now goes on to describe changes in the condition of the rich man and Lazarus. What are these changes, and what do they represent?

Rich Man and Lazarus Experience a Change

The rich man represents the religious leaders who are favored with spiritual privileges and opportunities, and Lazarus pictures the common people who hunger for spiritual nourishment. Jesus continues his story, describing a dramatic change in the men’s circumstances.

“Now in course of time,” Jesus says, “the beggar died and he was carried off by the angels to the bosom position of Abraham. Also, the rich man died and was buried. And in Hades he lifted up his eyes, he existing in torments, and he saw Abraham afar off and Lazarus in the bosom position with him.”

Since the rich man and Lazarus are not literal persons but symbolize classes of people, logically their deaths are also symbolic. What do their deaths symbolize, or represent?

Jesus has just finished pointing to a change in circumstances by saying that ‘the Law and the Prophets were until John the Baptizer, but from then on the kingdom of God is being declared.’ Hence, it is with the preaching of John and Jesus Christ that both the rich man and Lazarus die to their former circumstances, or condition.

Those of the humble, repentant Lazarus class die to their former spiritually deprived condition and come into a position of divine favor. Whereas they had earlier looked to the religious leaders for what little dropped from the spiritual table, now the Scriptural truths imparted by Jesus are filling their needs. They are thus brought into the bosom, or favored position, of the Greater Abraham, Jehovah God.

On the other hand, those who make up the rich-man class come under divine disfavor because of persistently refusing to accept the Kingdom message taught by Jesus. They thereby die to their former position of seeming favor. In fact, they are spoken of as being in figurative torment. Listen now, as the rich man speaks:

“Father Abraham, have mercy on me and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in anguish in this blazing fire.” God’s fiery judgment messages proclaimed by Jesus’ disciples are what torment individuals of the rich-man class. They want the disciples to let up on declaring these messages, thus providing them some measure of relief from their torments.

“But Abraham said, ‘Child, remember that you received in full your good things in your lifetime, but Lazarus correspondingly the injurious things. Now, however, he is having comfort here but you are in anguish. And besides all these things, a great chasm has been fixed between us and you people, so that those wanting to go over from here to you people cannot, neither may people cross over from there to us.’”

How just and appropriate that such a dramatic reversal take place between the Lazarus class and the rich-man class! The change in conditions is accomplished a few months later at Pentecost 33 C.E., when the old Law covenant is replaced by the new covenant. It then becomes unmistakably clear that the disciples, not the Pharisees and other religious leaders, are favored by God. The “great chasm” that separates the symbolic rich man from Jesus’ disciples therefore represents God’s unchangeable, righteous judgment.

The rich man next requests “father Abraham”: “Send [Lazarus] to the house of my father, for I have five brothers.” The rich man thus confesses he has a closer relationship to another father, who is actually Satan the Devil. The rich man requests that Lazarus water down God’s judgment messages so as not to put his “five brothers,” his religious allies, in “this place of torment.”

“But Abraham said, ‘They have Moses and the Prophets; let them listen to these.’” Yes, if the “five brothers” would escape torment, all they have to do is heed the writings of Moses and the Prophets that identify Jesus as the Messiah and then become his disciples. But the rich man objects: “No, indeed, father Abraham, but if someone from the dead goes to them they will repent.”

However, he is told: “If they do not listen to Moses and the Prophets, neither will they be persuaded if someone rises from the dead.” God will not provide special signs or miracles to convince people. They must read and apply the Scriptures if they would obtain his favor. Luke 16:14-31; John 9:28, 29; Matthew 19:3-9; Galatians 3:24; Colossians 2:14; John 8:44.

A Mission of Mercy Into Judea

SOME weeks earlier, during the Festival of Dedication in Jerusalem, the Jews tried to kill Jesus. So he traveled north, evidently to an area that was not far from the Sea of Galilee.

Recently, he has been heading south again toward Jerusalem, preaching along the way in the villages of Perea, a district east of the Jordan River. After telling the illustration about the rich man and Lazarus, he continues teaching his disciples things that he had taught earlier while in Galilee.

He says, for example, that it would be more advantageous for a person “if a millstone were suspended from his neck and he were thrown into the sea” than for him to cause one of God’s “little ones” to stumble. He also emphasizes the need of forgiveness, explaining: “Even if [a brother] sins seven times a day against you and he comes back to you seven times, saying, ‘I repent,’ you must forgive him.”

When the disciples request, “Give us more faith,” Jesus answers: “If you had faith the size of a mustard grain, you would say to this black mulberry tree, ‘Be uprooted and planted in the sea!’ and it would obey you.” So even a little faith can accomplish great things.

Next, Jesus relates a true-to-life situation that illustrates the proper attitude of a servant of the almighty God. “Who of you is there that has a slave plowing or minding the flock,” Jesus observes, “who will say to him when he gets in from the field, ‘Come here at once and recline at the table’? Rather, will he not say to him, ‘Get something ready for me to have my evening meal, and put on an apron and minister to me until I am through eating and drinking, and afterward you can eat and drink’? He will not feel gratitude to the slave because he did the things assigned, will he? So you, also, when you have done all the things assigned to you, say, ‘We are good-for-nothing slaves. What we have done is what we ought to have done.’” Thus, God’s servants should never feel that they are doing God a favor by serving him. Rather, they should always remember the privilege that they have of worshiping him as trusted members of his household.

Apparently it is shortly after Jesus gives this illustration that a messenger arrives. He was sent by Mary and Martha, the sisters of Lazarus, who live in Bethany of Judea. “Lord, see! the one for whom you have affection is sick,” the messenger relates.

Jesus replies: “This sickness is not with death as its object, but is for the glory of God, in order that the Son of God may be glorified through it.” After remaining two days where he is, Jesus says to his disciples: “Let us go into Judea again.” However, they remind him: “Rabbi, just lately the Judeans were seeking to stone you, and are you going there again?”

“There are twelve hours of daylight, are there not?” Jesus asks in response. “If anyone walks in daylight he does not bump against anything, because he sees the light of this world. But if anyone walks in the night, he bumps against something, because the light is not in him.”

What Jesus apparently means is that the “hours of daylight,” or the time God has allotted for Jesus’ earthly ministry, have not yet elapsed and until they do, nobody can harm him. He needs to use to the full the short time of “daylight” left for him, since afterward will come the “night” when his enemies will have killed him.

Jesus adds: “Lazarus our friend has gone to rest, but I am journeying there to awaken him from sleep.”

Evidently thinking that Lazarus is resting in sleep and that this is a positive sign that he will recover, the disciples respond: “Lord, if he has gone to rest, he will get well.”

Then Jesus tells them outspokenly: “Lazarus has died, and I rejoice on your account that I was not there, in order for you to believe. But let us go to him.”

Realizing that Jesus could be killed in Judea, yet desiring to support him, Thomas encourages his fellow disciples: “Let us also go, that we may die with him.” So at the risk of their lives, the disciples accompany Jesus on this mission of mercy into Judea. Luke 13:22; 17:1-10; John 10:22, 31, 40-42; 11:1-16.