Note 63 — Chapter VI · THE DISCOURSES OF JESUS IN THE THREE FIRST GOSPELS.1

We have already discussed the passage from v. 15 to 18; it consists of disconnected sayings, and to the last, on adultery, is annexed the parable of the rich man, in a manner which, as we have already noticed, it is attempted in vain to show as a real connexion. It must, however, be conceded to Schleiermacher, that if we separate them, the alternative, namely, the common application of the parable to the penal justice of God, is attended with great difficulties.63 For there is no indication throughout the parable, of any actions on the part of the rich man and Lazarus, that could, according to our notions, justify the exaltation of the one to a place in Abraham’s bosom, and the condemnation of the other to torment; the guilt of the one appears to lie in his wealth, the merit of the other in his poverty. It is indeed generally supposed of the rich man, that he was immoderate in his indulgence, and that he had treated Lazarus unkindly.64 But the latter is nowhere intimated; for the picture of the beggar lying at the door of the rich man, is not intended in the light of a reproach to the latter, because he might easily have tendered his aid, and yet neglected to do so; it is designed to exhibit the contrast, not only between the earthly condition of the two parties, but between their proximity in this life, and their wide separation in another. So the other particular, that the beggar was eager for the crumbs that fell from the rich man’s table, does not imply that the rich man denied him this pittance, or that he ought to have given him more than the mere crumbs; it denotes the deep degradation of the earthly lot of Lazarus compared with that of the rich man, in opposition to their reversed position after death, when the rich man is fain to entreat for a drop of water from the hand of Lazarus. On the supposition that the rich man had been wanting in compassion towards Lazarus, the Abraham of the parable could only reply in the following manner: “Thou hadst once easy access to Lazarus, and yet thou didst not relieve him; how then canst thou expect him to traverse a long distance to give thee alleviation?” The sumptuous life of the rich man, likewise, is only depicted as a contrast to the misery of the beggar; for if he had been supposed guilty of excess, Abraham must have reminded him that he had taken too much of the good things of this life, not merely that he had received his share of them. Equally groundless is it, on the other hand, to suppose high moral excellencies in Lazarus, since there is no intimation of such in the description of him, which merely regards his outward condition,—neither are such ascribed to him by Abraham; his sole merit is, the having received evil in this life. Thus, in this parable the measure of future recompense is not the amount of good done, or wickedness perpetrated, but of evil endured, and fortune enjoyed,65 and the aptest motto for this discourse is to be found in the Sermon on the Mount, according to Luke’s edition: Blessed be ye poor, for yours is the kingdom of God! Woe to you that are rich! for ye have received your consolation; a passage concerning which we have already remarked, that it accords fully with the Ebionite view of the world. A similar estimation of external poverty is ascribed to Jesus by the other synoptists, in the narrative of the rich young man, and in the aphorisms on the camel and the needle’s eye (Matt. xix. 16 ff.; Mark x. 17 ff.; comp. Luke xviii. 18 ff.). Whether this estimation belong to Jesus himself, or only to the synoptical tradition concerning him, it was probably generated by the notions of the Essenes.66 We have hitherto considered the contents of the parable down to v. 27: from whence to the conclusion the subject is, the writings of the Old Testament as the adequate and only means of grace.