Jesus has been teaching and curing people in Judea and Jerusalem. Then he crosses the Jordan River to teach from city to city in the district of Perea. Soon, though, he will be back in Jerusalem.

While Jesus is in Perea, a man asks: “Lord, are those being saved few?” The man may know of debates among the religious leaders over whether many will be saved or only a few. Jesus shifts the issue from how many will be saved to what must be done in order to be saved. “Exert yourselves vigorously to get in through the narrow door,” he says. Yes, effort, a struggle, is required. Why so? Jesus explains: “Many, I tell you, will seek to get in but will not be able.”​—Luke 13:23, 24.

To illustrate the need for vigorous effort, Jesus says: “When the householder gets up and locks the door, you will stand outside knocking at the door, saying, ‘Lord, open to us.’ . . . But he will say to you, ‘I do not know where you are from. Get away from me, all you workers of unrighteousness!’”​—Luke 13:25-27.

This illustrates the plight of a person who comes late​—apparently when it is convenient for him—​and finds that the door is shut and locked. He should have come earlier, even if that was inconvenient. It is like that with many who could have benefited from Jesus’ being there teaching them. They failed to seize the opportunity to make true worship their chief purpose in life. Those to whom Jesus has been sent have not, for the most part, accepted God’s provision for salvation. Jesus says that they will ‘weep and gnash their teeth’ when they are thrown outside. Yet people “from east and west and from north and south,” yes, from all nations, “will recline at the table in the Kingdom of God.”​—Luke 13:28, 29.

Jesus explains: “There are those last [such as non-Jews and downtrodden Jews] who will be first, and there are those first [religiously favored Jews who take pride in being descendants of Abraham] who will be last.” (Luke 13:30) Their being “last” means that such ungrateful ones will not be in the Kingdom of God at all.

Some Pharisees now come to Jesus and advise him: “Get out and go away from here, because Herod [Antipas] wants to kill you.” Perhaps King Herod himself started this rumor to cause Jesus to flee the territory. Herod may be afraid that somehow he will become involved in the death of another prophet, even as he was in the killing of John the Baptist. But Jesus tells the Pharisees: “Go and tell that fox, ‘Look! I am casting out demons and healing people today and tomorrow, and on the third day I will be finished.’” (Luke 13:31, 32) In calling Herod a “fox,” Jesus may be alluding to how crafty foxes can be. However, Jesus will not be manipulated or rushed by Herod or anyone else. He is going to carry out the assignment his Father gave him, doing so according to God’s schedule, not man’s.

Jesus moves on in his journey toward Jerusalem because, as he says, “it cannot be that a prophet should be put to death outside of Jerusalem.” (Luke 13:33) No Bible prophecy said that the Messiah must die in that city, so why does Jesus speak of being killed there? Because Jerusalem is the capital, where the 71-member Sanhedrin high court is located and where those accused of being false prophets would be tried. Furthermore, that is where animal sacrifices are offered. Thus, Jesus realizes that it would be inadmissible for him to be killed elsewhere.

“Jerusalem, Jerusalem, the killer of the prophets and stoner of those sent to her,” Jesus laments, “how often I wanted to gather your children together the way a hen gathers her brood of chicks under her wings! But you did not want it. Look! Your house is abandoned to you.” (Luke 13:34, 35) The nation is rejecting the Son of God and must face the consequences!

Before Jesus gets to Jerusalem, a leader of the Pharisees invites him to his house for a meal on the Sabbath. Those invited watch closely to see what Jesus might do about a man present who is suffering from dropsy (a severe accumulation of fluid, often in the legs and feet). Jesus asks the Pharisees and the experts in the Law: “Is it lawful to cure on the Sabbath or not?”​—Luke 14:3.

Nobody answers. Jesus heals the man and then asks them: “Who of you, if his son or bull falls into a well, will not immediately pull him out on the Sabbath day?” (Luke 14:5) Again, they have no response to his sound reasoning.

After he has healed the man suffering from dropsy, Jesus is still at the house of the Pharisee. Jesus observes other guests choosing prominent places at the meal, and he uses this as an opportunity to teach a lesson about humility.

“When you are invited by someone to a marriage feast,” Jesus says, “do not recline in the most prominent place. Perhaps someone more distinguished than you may also have been invited. Then the one who invited you both will come and say to you, ‘Let this man have your place.’ Then you will proceed with shame to take the lowest place.”​—Luke 14:8, 9.

Jesus next says: “When you are invited, go and recline in the lowest place, so that when the man who 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.” This is much more than simply displaying good manners. Jesus explains: “For everyone who exalts himself will be humbled, and whoever humbles himself will be exalted.” (Luke 14:10, 11) Yes, he is encouraging his listeners to cultivate humility.

Then Jesus states another lesson for the Pharisee who invited him​—how to provide a dinner that has real merit with God. “When you spread a dinner or an evening meal, do not call your friends or your brothers or your relatives or your rich neighbors. Otherwise, they might also invite you in return, and it would become a repayment to you. But when you spread a feast, invite the poor, the crippled, the lame, the blind; and you will be happy, because they have nothing with which to repay you.”​—Luke 14:12-14.

It is natural to invite friends, relatives, or neighbors to a meal, and Jesus is not saying that this is wrong. He stresses, however, that providing a meal for the needy, such as the poor, crippled, or blind, can bring a rich blessing. Jesus explains to his host: “You will be repaid in the resurrection of the righteous ones.” A fellow guest concurs, saying: “Happy is the one who dines in the Kingdom of God.” (Luke 14:15) He sees what a privilege this would be. However, not all have such appreciation, as Jesus goes on to illustrate:

“A man was spreading a grand evening meal, and he invited many. He sent his slave out . . . to say to the invited ones, ‘Come, because everything is now ready.’ But they all alike began to make excuses. 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 got married, and for this reason I cannot come.’”​—Luke 14:16-20.

Those are weak excuses! A man normally examines a field or livestock before the purchase, so it is not urgent to look at them afterward. The third man is not preparing to marry. He is already married, so that should not prevent him from accepting an important invitation. On hearing these excuses, the master angrily tells his slave:

“Go out quickly to the main streets and the alleys of the city, and bring in here the poor and crippled and blind and lame.” After the slave does so, there is still room. The master then tells his slave: “Go out to the roads and the lanes and compel them to come in, so that my house may be filled. For I say to you, none of those men who were invited will taste my evening meal.”​—Luke 14:21-24.

What Jesus has just related well illustrates how Jehovah God had Jesus Christ extend an invitation to individuals to be in line for the Kingdom of the heavens. The Jews, especially the religious leaders, were the first to be invited. In the main, they rejected the invitation throughout Jesus’ ministry. But the invitation would not stop with them. Jesus clearly is suggesting that in the future a second invitation would be extended to lowly ones of the Jewish nation and to proselytes. Thereafter, there would be a third and final invitation to people whom the Jews viewed as unsuitable before God.​—Acts 10:28-48.

Yes, what Jesus is saying truly confirms the words of one of his fellow guests, who said: “Happy is the one who dines in the Kingdom of God.”

Jesus has taught valuable lessons while having a meal at the house of a leader of the Pharisees. As Jesus continues his trip toward Jerusalem, large crowds travel with him. Why? Are they really interested in being his true followers, no matter what that may require of them?

As they travel along the way, Jesus says something to them that may shock some: “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 life, he cannot be my disciple.” (Luke 14:26) But what does he mean in saying this?

Jesus is not saying that all who become his followers must literally hate their relatives. Rather, he means that they must hate them in the sense of loving them less than they love Jesus, not being like the man in his illustration of the evening meal who turned down an important invitation because he just got married. (Luke 14:20) The Jews’ ancestor Jacob is said to have “hated” Leah and loved Rachel, meaning that he loved Leah less than her sister Rachel.​—Genesis 29:31; footnote.

Note that Jesus says that a disciple should hate “even his own life,” or soul. This means that a true disciple must love Jesus more than he loves his own life, even being willing to lose his life if necessary. Clearly, becoming a disciple of Christ is a serious responsibility. It is not to be undertaken casually, without careful thought.

Discipleship may involve hardship and persecution, for Jesus says: “Whoever does not carry his torture stake and come after me cannot be my disciple.” (Luke 14:27) Yes, a true disciple of Jesus must be willing to undergo a burden of reproach such as Jesus faced. Jesus has even said that he will die at the hands of his enemies.

So the crowds traveling with Jesus need to analyze very carefully what it means to be a disciple of Christ. Jesus emphasizes this with an illustration. “For example,” he says, “who of you wanting 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.” (Luke 14:28, 29) Thus, before becoming Jesus’ disciples, those traveling with him toward Jerusalem should have firmly decided to carry out the responsibility fully. He underscores that thought with another illustration:

“What king marching out against another king in war does not first sit down and take counsel whether he is able with 10,000 troops to stand up to the one who comes against him with 20,000? 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.” To emphasize his point, Jesus says: “In the same way, you may be sure that not one of you who does not say good-bye to all his belongings can be my disciple.”​—Luke 14:31-33.

Of course, Jesus is not saying that only for the crowds following him on the road. All who learn of Christ must be willing to do what he is saying here. This means that they need to be ready to sacrifice everything they have​—their belongings, even their life—​if they are to be his disciples. That is something to think and pray about.

Now Jesus brings up a matter that he touched on in his Sermon on the Mount when he said that his disciples are “the salt of the earth.” (Matthew 5:13) He likely meant that even as literal salt is a preservative, his disciples have a preserving effect on people, protecting them from spiritual and moral decay. Now, as his ministry draws to a close, he says: “Salt, to be sure, is fine. But if the salt loses its strength, with what will it be seasoned?” (Luke 14:34) His listeners know that some salt available then was impure, mixed with earthy matter and thus of little use.

So Jesus is showing that even those who have long been his disciples must not let their determination grow weak. If that were to happen, they would become useless, like salt that has lost its strength. The world might then ridicule them. More than that, they would be unfit before God, even bringing reproach upon his name. Jesus stresses the importance of avoiding that outcome, saying: “Let the one who has ears to listen, listen.”​—Luke 14:35.

At various times during his ministry, Jesus has emphasized the importance of humility. (Luke 14:8-11) He is eager to find men and women who desire to serve God humbly. Up till now, some of them may still be notorious sinners.

The Pharisees and scribes notice that such individuals​—people whom they consider unworthy—​are drawn to Jesus and his message. They complain: “This man welcomes sinners and eats with them.” (Luke 15:2) The Pharisees and scribes feel superior and treat the common people like dirt under their feet. Reflecting the contempt they have for such ones, the leaders use the Hebrew expression ‛am ha·’aʹrets, “people of the land [earth]” to refer to them.

In contrast, Jesus treats all with dignity, kindness, and compassion. Many of the lowly ones, including some who are known to be practicing sin, are thus eager to listen to Jesus. How, though, does Jesus feel about and respond to the criticism that he is receiving for helping such lowly ones?

The answer becomes clear as he presents a touching illustration, similar to one he earlier gave in Capernaum. (Matthew 18:12-14) Jesus presents things as if the Pharisees are righteous and safe in the fold of God. In contrast, the lowly people are presented as ones who have gone astray and who are in a lost state. Jesus says:

“What man among you with 100 sheep, on losing one of them, will not leave the 99 behind in the wilderness and go after the lost one until he finds it? And when he has found it, he puts it on his shoulders and rejoices. And when he gets home, he calls his friends and his neighbors together, saying to them, ‘Rejoice with me, for I have found my sheep that was lost.’”​—Luke 15:4-6.

What application does Jesus make? He explains: “I tell you that in the same way, there will be more joy in heaven over one sinner who repents than over 99 righteous ones who have no need of repentance.”​—Luke 15:7.

Jesus’ mention of repentance must strike the Pharisees. They consider themselves to be righteous and feel they have no need of repentance. When some of them criticized Jesus a couple of years earlier because he was eating with tax collectors and sinners, he replied: “I came to call, not righteous people, but sinners.” (Mark 2:15-17) The self-righteous Pharisees fail to see their need to repent, and thus they bring no joy in heaven. It is just the opposite when sinners truly repent.

Reinforcing his point that the restoration of lost sinners is a cause for great rejoicing in heaven, Jesus presents another illustration, one set in a family home: “What woman who has ten drachma coins, if she loses one of the drachmas, does not light a lamp and sweep her house and search carefully until she finds it? And when she has found it, she calls her friends and neighbors together, saying, ‘Rejoice with me, for I have found the drachma coin that I had lost.’”​—Luke 15:8, 9.

The application Jesus makes is similar to the one he made after giving the illustration of the lost sheep. He now says: “In the same way, I tell you, joy arises among the angels of God over one sinner who repents.”​—Luke 15:10.

Imagine, God’s angels show deep interest in the restoration of lost sinners! That is particularly significant because the sinners who repent and gain a place in God’s heavenly Kingdom will have a position higher than that of the angels themselves! (1 Corinthians 6:2, 3) Yet the angels do not feel jealous. How, then, should we feel when a sinner turns to God in full repentance?

Jesus has given the illustrations of the lost sheep and the lost drachma coin while likely still in Perea east of the Jordan River. The message that both teach is that we should rejoice when a sinner repents and returns to God. The Pharisees and the scribes have been critical of Jesus because he welcomes people of that sort. But do such critics learn something from Jesus’ two illustrations? Do they grasp how our Father in heaven feels toward repentant sinners? Jesus now gives a touching illustration that emphasizes this same important lesson.

The illustration involves a father who has two sons, the younger son being the principal character of this illustration. Both the Pharisees and the scribes, as well as others hearing what Jesus relates, should be able to learn from what is said about this younger son. However, not to be overlooked is what Jesus relates about the father and the older son, for the attitudes they display are instructive too. So think about all three of these men as Jesus tells the illustration:

“A man had two sons,” Jesus begins. “The younger one said to his father, ‘Father, give me the share of the property that should come to me.’ So he divided his belongings between them.” (Luke 15:11, 12) Note that this younger son is not seeking his inheritance because his father has died. The father is still alive. Yet the son wants his portion now so that he can be independent and do with it as he chooses. And what is that?

“A few days later,” Jesus explains, “the younger son gathered all his things together and traveled to a distant country and there squandered his property by living a debauched life.” (Luke 15:13) Rather than remaining in the security of his home, with a father who cared for his children and provided for them, this son goes off to another land. There he squanders all his inheritance in wanton indulgence, pursuing sensual pleasures. Then he comes into hard times, as Jesus goes on to relate:

“When he had spent everything, a severe famine occurred throughout that country, and he fell into need. He even went and attached himself to one of the citizens of that country, who sent him into his fields to herd swine. And he longed to be filled with the carob pods that the swine were eating, but no one would give him anything.”​—Luke 15:14-16.

God’s Law categorized pigs as unclean, yet this son has to work as a herder of swine. He is racked with hunger, which reduces him to wanting to eat what normally is food only for animals, the pigs he is herding. In the son’s calamity and despair, “he came to his senses.” What does he do? He says to himself: “How many of my father’s hired men have more than enough bread, while I am dying here from hunger! I will get up and travel 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.’” Then he gets up and goes to his father.​—Luke 15:17-20.

How will his father react? Will he turn on his son angrily and scold him about the folly of leaving home in the first place? Will the father display an indifferent, unwelcoming attitude? If it were you, how would you react? What if it were your son or daughter?

THE LOST SON IS FOUND

Jesus describes how the father feels and acts: “While [the son] was still a long way off, his father caught sight of him and was moved with pity, and he ran and embraced him and tenderly kissed him.” (Luke 15:20) Even if the father has heard of his son’s debauched living, he welcomes his son back. Will the Jewish leaders, who claim to know and worship Jehovah, see from this how our heavenly Father feels toward repentant sinners? Will they also recognize that Jesus has been showing the same welcoming spirit?

The discerning father can likely conclude from his son’s sad, downcast countenance that he is repentant. Still, the father’s loving initiative to greet him makes it easier for his son to confess his sins. 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.’”​—Luke 15:21.

The father orders 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. Also bring the fattened calf, slaughter it, and let us eat and celebrate, for this son of mine was dead but has come to life again; he was lost and has been found.” Then they start “to enjoy themselves.”​—Luke 15:22-24.

Meanwhile, the father’s older son is in the field. Jesus says about him: “As he returned and got near the house, he heard music and dancing. So he called one of the servants to him and asked what was happening. He said to him, ‘Your brother has come, and your father slaughtered the fattened calf because he got him back in good health.’ But he became angry and refused to go in. Then his father came out and began to plead with him. In reply he said to his father, ‘Look! These many years I have slaved for you and never once did I disobey your orders, and yet you never once gave me a young goat to enjoy with my friends. But as soon as this son of yours arrived who squandered your belongings with prostitutes, you slaughtered the fattened calf for him.’”​—Luke 15:25-30.

Who, like the older son, have been critical of the mercy and attention that Jesus has accorded the common people and sinners? The scribes and the Pharisees. Their criticism of Jesus’ welcoming sinners has prompted this illustration. Of course, anyone critical of God’s showing mercy should take the lesson to heart.

Jesus concludes his illustration by relating the father’s appeal to his older son: “My son, you have always been with me, and all the things that are mine are yours. But we just had to celebrate and rejoice, for your brother was dead but has come to life; he was lost and has been found.”​—Luke 15:31, 32.

Jesus does not reveal what the older son eventually does. However, after Jesus’ death and resurrection, “a large crowd of priests began to be obedient to the faith.” (Acts 6:7) That might have included some of the very ones who hear Jesus relate this powerful illustration about the son who was lost. Yes, it was possible even for them to come to their senses, repent, and return to God.

From that day forward, Jesus’ disciples can and should take to heart key lessons that he set out in this fine illustration. An initial lesson is how truly wise it is to remain in the security of God’s people, under the care of our Father who loves us and provides for us, instead of wandering off after tempting pleasures in “a distant country.”

Another lesson is that if any of us should deviate from God’s way, we must humbly return to our Father so as to enjoy his favor again.

Still another lesson can be seen by the contrast between the father’s receptive, forgiving spirit and the older brother’s resentful, unwelcoming attitude. Clearly, God’s servants want to be forgiving and welcoming if one who had strayed truly repents and returns to ‘the Father’s house.’ Let us rejoice that our brother who ‘was dead has come to life’ and that he who ‘was lost has been found.’

The illustration of the lost son, which Jesus just related, should have impressed on listening tax collectors, scribes, and Pharisees that God is willing to forgive repentant sinners. (Luke 15:1-7, 11) Now Jesus addresses his disciples. He uses another illustration, this time about a rich man who learns that his house manager, or steward, has not acted properly.

Jesus relates that the steward has been accused of mishandling his master’s goods. So the master says that the steward will be dismissed. “What am I to do,” the steward wonders, “seeing that my master is taking the stewardship away from me? I am not strong enough to dig, and I am ashamed to beg.” To deal with what lies ahead, he concludes: “I know what I will do, so that when I am removed from the stewardship, people will welcome me into their homes.” He immediately calls those who are in debt, asking them: “How much do you owe my master?”​—Luke 16:3-5.

The first one answers: “A hundred measures of olive oil.” That is some 580 gallons (2,200 L) of oil. The debtor might have had an extensive olive grove or been a merchant who sold oil. The steward tells him: “Take back your written agreement and sit down and quickly write 50 [290 gallons (1,100 L)].”​—Luke 16:6.

The steward asks another one: “Now you, how much do you owe?” The reply is: “A hundred large measures of wheat.” That is some 20,000 dry quarts (625 bushels, 22,000 L). The steward tells this debtor: “Take back your written agreement and write 80.” He thus reduces the debt by 20 percent.​—Luke 16:7.

The steward is still in charge of his master’s financial affairs, so in a sense he does have jurisdiction over reducing what others owe the master. By reducing the amounts owed, the steward is making friends of those who may do him favors after he loses his job.

At some point the master learns what has happened. Though what was done means a loss to him, he is impressed with the steward and commends him because “though unrighteous,” he “acted with practical wisdom.” 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.”​—Luke 16:8.

Jesus is not condoning the steward’s methods, nor is he encouraging crafty business dealings. What, then, is his point? He urges the disciples: “Make friends for yourselves by means of the unrighteous riches, so that when such fail, they may receive you into the everlasting dwelling places.” (Luke 16:9) Yes, there is a lesson here about being farsighted and using practical wisdom. God’s servants, “the sons of the light,” need to use their material assets in a wise way, with the everlasting future in mind.

Only Jehovah God and his Son can receive someone into the heavenly Kingdom or the Paradise on earth under that Kingdom. We should diligently cultivate friendship with them by using what material riches we have in supporting Kingdom interests. Our everlasting future will thus be assured when gold, silver, and other material riches fail or perish.

Jesus also says that those who are faithful in caring for and using whatever riches or material things they have will be faithful in caring for matters of greater importance. “Therefore,” Jesus points out, “if you have not proved yourselves faithful in connection with the unrighteous riches, who will entrust you with what is true [such as Kingdom interests]?”​—Luke 16:11.

Jesus is showing his disciples that much will be asked of them if they are to be received “into the everlasting dwelling places.” One cannot be a true servant of God and at the same time be a slave to unrighteous, material riches. Jesus concludes: “No 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 16:9, 13.

Jesus has been giving his disciples fine counsel about the use of material riches. But his disciples are not the only ones listening. Pharisees are also present, and they ought to take to heart Jesus’ counsel. Why? Because they are “money lovers.” On hearing what Jesus is saying, they ‘begin to sneer at him.’​—Luke 15:2; 16:13, 14.

That does not intimidate Jesus, though. He says to them: “You are those who declare yourselves righteous before men, but God knows your hearts. For what is considered exalted by men is a disgusting thing in God’s sight.”​—Luke 16:15.

The Pharisees have long been “exalted by men,” but this is a time of change, a time for the tables to turn. The highly exalted ones who are rich in worldly goods, political power, and religious influence are to be brought down. The common people who recognize their spiritual need are to be raised up. Jesus makes it clear that a major change is taking place, saying:

“The Law and the Prophets were until John. 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 stroke of a letter of the Law to go unfulfilled.” (Luke 3:18; 16:16, 17) How do Jesus’ words indicate that a change is occurring?

The Jewish religious leaders proudly profess adherence to the Law of Moses. Recall that when Jesus restored sight to a man in Jerusalem, the Pharisees pridefully said: “We are disciples of Moses. We know that God has spoken to Moses.” (John 9:13, 28, 29) One purpose of the Law given through Moses was to lead humble ones to the Messiah, that is, to Jesus. John the Baptist identified Jesus as the Lamb of God. (John 1:29-34) Starting with John’s ministry, humble Jews, especially among the poor, have been hearing about “the Kingdom of God.” Yes, there is “good news” for all wanting to be subjects of God’s Kingdom and benefit from it.

The Mosaic Law is not going unfulfilled; rather, it has led to the Messiah. Moreover, the obligation to keep it is ending. For example, the Law allowed for divorce on various grounds, but now Jesus explains that “everyone who divorces his wife and marries another commits adultery, and whoever marries a woman divorced from her husband commits adultery.” (Luke 16:18) How such pronouncements enrage the legalistically minded Pharisees!

Jesus now relates an illustration that underscores the magnitude of the change that is taking place. It features two men​—each of whose status, or situation, changes dramatically. In considering the illustration, bear in mind that among those hearing it are money-loving Pharisees who are being exalted by men.

“There was a rich man,” Jesus says, “who used to dress in purple and linen, enjoying himself day after day with magnificence. But a beggar named Lazarus used to be put at his gate, covered with ulcers and desiring to be filled with the things dropping from the table of the rich man. Yes, even the dogs would come and lick his ulcers.”​—Luke 16:19-21.

The Pharisees are money lovers, so is there any doubt whom Jesus is illustrating by this “rich man”? These Jewish religious leaders also like to deck themselves out in costly, fancy clothing. And beyond whatever actual wealth they might have, they seem rich in the privileges they enjoy and opportunities they have. Yes, illustrating them by a man clothed in royal purple reflects their favored position, and the white linen reflects their self-righteousness.​—Daniel 5:7.

How do these rich, proud leaders view the poor, the common people? They contemptuously consider them ‛am ha·’aʹrets, or people of the land (earth), who neither know the Law nor deserve to be taught it. (John 7:49) That reflects the situation of the “beggar named Lazarus,” who hungers for even the meager “things dropping from the table of the rich man.” Like Lazarus covered with ulcers, the common people are looked down on, as if they are spiritually diseased.

That sad situation has existed for some time, but Jesus knows that the time has come for a great change in the condition of both those who are like the rich man and those who are like Lazarus.

THE CHANGE FOR THE RICH MAN AND FOR LAZARUS

Jesus goes on to describe this dramatic change in circumstances. “Now in the course of time,” he says, “the beggar died and was carried off by the angels to Abraham’s side. Also, the rich man died and was buried. And in the Grave he lifted up his eyes, being in torment, and he saw Abraham from afar and Lazarus by his side.”​—Luke 16:22, 23.

Those listening to Jesus know that Abraham is long dead and in the Grave. The Scriptures make it clear that no one in the Grave, or Sheol, can see or speak, including Abraham. (Ecclesiastes 9:5, 10) What, then, do these religious leaders think that Jesus means with this illustration? What might he be indicating about the common people and the money-loving religious leaders?

Jesus has just pointed to a change by saying that ‘the Law and the Prophets were until John the Baptist, but from then on the Kingdom of God is being declared as good news.’ Hence, it is with the preaching of John and Jesus Christ that both Lazarus and the rich man die to their former circumstances, or condition, and they experience new positions relative to God.

Specifically, those of the humble or poor class have long been spiritually deprived. But they are being helped by and are responding to the message about the Kingdom presented first by John the Baptist and then by Jesus. Formerly, they had to get by with what amounted to little ‘things dropped from the spiritual table’ of the religious leaders. Now they are being fed with essential Scriptural truths, particularly the wonderful things Jesus is explaining. It is as if they finally are in the favored position in the eyes of Jehovah God.

In contrast, those in the rich and influential class of religious leaders refuse to accept the Kingdom message that John proclaimed and that Jesus has been preaching throughout the land. (Matthew 3:1, 2; 4:17) In fact, they are angered, or tormented, by that message, which points to a coming fiery judgment from God. (Matthew 3:7-12) It would be a relief to the money-loving religious leaders if Jesus and his disciples would let up on declaring God’s message. Those leaders are like the rich man in the illustration, who says: “Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue, for I am in anguish in this blazing fire.”​—Luke 16:24.

But that is not to happen. Most of the religious leaders will not change. They had refused to “listen to Moses and the Prophets,” which writings should have led them to accept Jesus as God’s Messiah and King. (Luke 16:29, 31; Galatians 3:24) Nor do they humble themselves and let themselves be persuaded by those poor ones who accept Jesus and now have divine favor. Jesus’ disciples, for their part, cannot compromise or water down the truth just to satisfy the religious leaders or give them relief. In his illustration, Jesus describes this reality in the words uttered by “Father Abraham” to the rich man:

“Child, remember that you had your fill of good things in your lifetime, but Lazarus for his part received bad things. Now, however, he is being comforted here, but you are in anguish. And besides all these things, a great chasm has been fixed between us and you, so that those who want to go over from here to you cannot, neither may people cross over from there to us.”​—Luke 16:25, 26.

How just and fitting it is that such a dramatic change takes place! It amounts to a reversal of position between the proud religious leaders and the humble ones who accept Jesus’ yoke and are finally being refreshed and fed spiritually. (Matthew 11:28-30) This change will be even more evident in a few months when the Law covenant is replaced by the new covenant. (Jeremiah 31:31-33; Colossians 2:14; Hebrews 8:7-13) When God pours out holy spirit on the day of Pentecost 33 C.E., it will be unmistakably clear that, rather than the Pharisees and their religious allies, Jesus’ disciples have God’s favor.

For a while, Jesus has been in the area “across the Jordan” called Perea. (John 10:40) He now travels south toward Jerusalem.

Jesus is not alone. His disciples are traveling with him, as well as “large crowds,” including tax collectors and sinners. (Luke 14:25; 15:1) Pharisees and scribes, who are critical of what Jesus is saying and doing, are also there. They have much to think about after hearing Jesus relate the illustrations about the lost sheep, the lost son, and the rich man and Lazarus.​—Luke 15:2; 16:14.

Perhaps with the criticism and sneering of his opposers fresh in mind, Jesus turns his attention to his disciples. He touches on some points that he earlier taught in Galilee.

For example, Jesus says: “It is unavoidable that causes for stumbling should come. Nevertheless, woe to the one through whom they come! . . . Pay attention to yourselves. If your brother commits a sin, rebuke him, and if he repents, forgive him. Even if he sins seven times a day against you and he comes back to you seven times, saying, ‘I repent,’ you must forgive him.” (Luke 17:1-4) That last comment may remind Peter of the question he had asked about forgiving up to seven times.​—Matthew 18:21.

Will the disciples be able to act in harmony with Jesus’ words? When they say to Jesus, “Give us more faith,” he assures them: “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.” (Luke 17:5, 6) Yes, even a degree of faith can accomplish great things.

Jesus goes on to teach the importance of having a humble, balanced view of oneself, saying to the apostles: “Which one of you who has a slave plowing or shepherding would say to him when he comes in from the field, ‘Come here at once and dine 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 serve me until I finish eating and drinking, and afterward you can eat and drink’? He will not feel gratitude to the slave because he did what was assigned, will he? Likewise, 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.’”​—Luke 17:7-10.

Each servant of God should understand the importance of putting God’s interests first. Furthermore, each should remember the privilege that he has to worship God as a member of his household.

Apparently soon after this, a messenger sent by Mary and Martha arrives. They are the sisters of Lazarus, and they live in Bethany of Judea. The messenger relates: “Lord, see! the one you have affection for is sick.”​—John 11:1-3.

Though learning that his friend Lazarus is very ill, Jesus is not paralyzed by grief. Instead, he says: “This sickness is not meant to end in death, but is for the glory of God, so that the Son of God may be glorified through it.” He remains where he is for two days then tells his disciples: “Let us go into Judea again.” They protest: “Rabbi, just lately the Judeans were seeking to stone you, and are you going there again?”​—John 11:4, 7, 8.

Jesus responds: “There are 12 hours of daylight, are there not? If anyone walks in daylight, he does not stumble into anything, because he sees the light of this world. But if anyone walks in the night, he stumbles, because the light is not in him.” (John 11:9, 10) He apparently means that the time God has allotted for Jesus’ ministry is not yet completed. Until it is, Jesus needs to use to the full the short time left for him.

Jesus adds: “Lazarus our friend has fallen asleep, but I am traveling there to awaken him.” Evidently thinking that Lazarus is simply resting and that he will recover, the disciples say: “Lord, if he is sleeping, he will get well.” Jesus tells them outspokenly: “Lazarus has died . . . But let us go to him.”​—John 11:11-15.

Aware that Jesus could be killed in Judea, yet desiring to support him, Thomas urges his fellow disciples: “Let us also go, so that we may die with him.”​—John 11:16.