[4623] I cannot agree with Dean Plumptre that the name Lazarus had been chosen with special reference, and as a warning, to the brother of Martha and Mary. If Lazarus of Bethany was thus to be warned in regard to the proper use of his riches, his name would have been given to Dives, and not to the beggar. But besides, can we for one moment believe that Christ would in such manner have introduced the name of Lazarus of Bethany into such a Parable, he being alive at the time? Nothing, surely, could be further from His general mode of teaching than the introduction of such personalities.
[4624] For this see Book V. ch. vi.
[4625] Kethub. 104 a; Bemidb. R. 11, ed. Warsh. p. 42 b; Targ. on Cant. iv. 12.
[4626] 4 Macc. xiii. 16; Kidd. 72 b, 1st line.
[4627] But I cannot think with Grimm (Kurzgef. Exeg. Handb. z. d. Apokr. Lief. iv. p. 347) that the expression refers to a feast of fellowship.
[4628] Erub. 19 a.
[4629] St. Luke xvi. 23-26.
[4630] Jer. Targ. on Gen. iii. 24.
[4631] Ber. 34 b.
[4632] Vayyik. R. 32, beginning.
[4633] u.s. p.48 b, lines 8 and 9 from top.
[4634] Midr. on Eccles. i. 15, ed. Warsh. p. 81 b. about the middle.
[4635] Ber. 18 b.
[4636] According to some of the commentators these were, however, dreams.
[4637] Jer. Chag. 77 d.
[4638] Comp. also Jer. Sanh. 23 c about the middle.
[4639] The exact rendering in ver. 26 is; in order that (pos, so also in ver. 28) they who would pass from hence to you,' &c.
[4640] St. Luke xvi. 27-31.
[4641] ver. 30.
[4642] This is the real meaning of the verb petho in the passive voice. The rendering persuade' is already Targumic - giving it the sense of moving or influencing the intellect. To us the other sense, that of influencing the will to repentance, seems more likely to have been intended.
[4643] ch. xvii. __________________________________________________________________
CHAPTER XIX. THE THREE LAST PARABLES OF THE PERÆAN SERIES: THE UNRIGHTEOUS JUDGE - THE SELF-RIGHTEOUS PHARISEE AND THE PUBLICAN - THE UNMERCIFUL SERVANT
(St. Luke xviii. 1-14; St. Matt. xviii. 23-35.)
If we were to seek confirmation of the suggestion, that these last and the two preceding Parables are grouped together under a common viewpoint, such as that of Righteousness, the character and position of the Parables now to be examined would supply it. For, while the Parable of the Unjust Judge evidently bears close affinity to those that had preceded - especially to that of him who persisted in his request for bread [4644] - it evidently refers not, as the other, to man's present need, but to the Second Coming of Christ. The prayer, the perseverance, the delay, and the ultimate answer of which it speaks, are all connected with it. [4645] Indeed, it follows on what had passed on this subject immediately before - first, between the Pharisees and Christ, [4646] and then between Christ and the disciples. [4647]
Again, we must bear in mind that between the Parable of Dives and Lazarus and that of the Unjust Judge, not indeed, a great interval of time, but most momentous events, had intervened. These were: the visit of Jesus to Bethany, the raising of Lazarus, the Jerusalem council against Christ, the flight to Ephraim, [4648] a brief stay and preaching there, and the commencement of His last journey to Jerusalem. [4649] During this last slow journey from the borders of Galilee to Jerusalem, we suppose the Discourses [4650] and the Parable about the Coming of the Son of Man to have been spoken. And although such utterances will be best considered in connection with Christ's later and full Discourses about The Last Things,' we readily perceive, even at this stage, how, when He set His Face towards Jerusalem, there to be offered up, thoughts and words concerning the End' may have entered into all His teaching, and so have given occasion for the questions of the Pharisees and disciples, and for the answers of Christ, alike by Discourse and in Parable.