The Gospel of Luke, an exposition

by Charles Rosenbury Erdman

The parable of the Unrighteous Steward was intended to teach the possibility of the right use of wealth. The parable of the Rich Man and Lazarus was designed by our Lord to warn his hearers against its abuse. Between the two parables Luke records a number of sayings, the connection of which cannot be determined beyond question but they seem to have been quoted by him as an introduction to the second of these parables, vs. 14-18. They contain a rebuke of the Pharisees for their besetting sin of avarice and a statement of the unfailing authority of the Law, the letter of which they observed, but by the spirit of which they were condemned.

These Pharisees ridiculed our Lord for teaching the absolute necessity of generosity and benevolence and the unselfish use of wealth. Our Lord replied that while these enemies of his might receive the approval of men, God read their hearts and many who received human praise were but abominable in the sight of God. Jesus stated that while the gospel message did differ from the Law and while many were eagerly accepting its blessed privileges, it did not set aside the Law, but only showed how its demands could be met. When he stated that “one tittle of the law” could not fall, he referred to the minute projections which distinguish Hebrew letters, and meant that the slightest requirement of the Law was sacred and abiding. He illustrated these truths by a reference to the Seventh Commandment, and insisted that adultery did not lose its sinful character because of any interpretation of the Law such as was put upon it by those who were teaching lax theories of divorce. It was still sinful, even when justified by civil enactment. Thus Jesus was reminding the Pharisees that the Law might abide and be sacred even when legalists who observed its letter were condemned.

In the parable of the Rich Man and Lazarus, Jesus by no means taught that it is sinful to be rich or that the poor are all saved. He did mean to suggest the solemn peril of the selfish use of wealth. The sin of the rich man did not consist either in the way in which he had acquired his wealth or in the fact that he possessed it, nor yet in any breach of moral law, but in the plain statement that while he was living in selfish luxury one who was in sore need lay unrelieved at his door. The rich man is commonly called Dives, the Latin name for “a man of wealth.” Lazarus is the only person in any parable of our Lord to whom a special name is given. It is just possible that the name was intended to indicate the character of the man as one who trusted in the help of God. The story shows not only the contrast between the two men in the present life, but the still greater contrast in the life that is to come. The picture is not to be interpreted with absurd literalness; but it does contain a serious warning, and behind its figures of speech are solemn realities. It does indicate the remorse and the anguish which forever may be experienced by those who upon earth make only a selfish and heartless use of wealth and position and opportunity. The consequences are shown to be as endless as they are distressing. A time of reversal is to come, a time of judgment and retribution.

It is evident that Jesus was especially warning the Pharisees; the rich man was a representative of this class who were notorious for their scrupulous observance of law and for their lives of selfish luxury and indulgence. The rich man addressed Abraham as his father, and was addressed by Abraham as his son. This is an intimation that the most orthodox Jew might be lost and come at last to a place of torment.

As the rich man requested that a special warning be sent to his brethren, it is possible that he was expressing his sympathy; more probably he was making an excuse and intimating that had he been given more light he would not have so grievously sinned. The reply is, therefore, very significant, “If they hear not Moses and the prophets, neither will they be persuaded, if one rise from the dead.” It was an answer to the Pharisees for their continual request that Jesus should give some striking sign by which they would recognize his divine mission. Our Lord indicated that a striking prodigy or miracle will never convince those whose hearts are not right with God. He declared further that the Law and the Prophets plainly set forth the divine requirement of love. One who fails to observe this supreme law in the use of wealth and of all similar opportunities and privileges is under condemnation and is in peril of eternal pain.

8. Warnings to the Disciples. Ch. 17:1-10

1 And he said unto his disciples, It is impossible but that occasions of stumbling should come; but woe unto him, through whom they come! 2 It were well for him if a millstone were hanged about his neck, and he were thrown into the sea, rather than that he should cause one of these little ones to stumble. 3 Take heed to yourselves: if thy brother sin, rebuke him; and if he repent, forgive him. 4 And if he sin against thee seven times in the day, and seven times turn again to thee, saying, I repent; thou shalt forgive him.

5 And the apostles said unto the Lord, Increase our faith. 6 And the Lord said, If ye had faith as a grain of mustard seed, ye would say unto this sycamine tree, Be thou rooted up, and be thou planted in the sea; and it would obey you. 7 But who is there of you, having a servant plowing or keeping sheep, that will say unto him, when he is come in from the field, Come straightway and sit down to meat; 8 and will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink? 9 Doth he thank the servant because he did the things that were commanded? 10 Even so ye also, when ye shall have done all the things that are commanded you, say, We are unprofitable servants; we have done that which it was our duty to do.

After the severe rebuke given by our Lord to the Pharisees in view of their selfish abuse of wealth, Luke records four apparently disconnected warnings given to the disciples. The first, vs. 1, 2, was against the peril of causing others to sin. In this world of selfishness and of evil desire, our Lord declared, it is inevitable that such offenses will be committed, but he pronounced a solemn woe upon anyone guilty of this grievous fault. He declared that it would be better for such a person to be drowned in the sea rather than to allow himself to become guilty of such a sin. The death of the body is far preferable to the death of the soul. Therefore, Jesus warned his followers lest they might lead anyone astray or causes anyone to stumble, particularly such as might be in years or experience less mature than themselves. No age of the Church has been without its tragedies in which power and influence have been selfishly used to mislead innocent souls, and no life is beyond the possibility of placing stumblingblocks in the paths of others or of exerting even unconsciously influences which may cause others to sin.