The Parable of the Unjust Steward

1. And He said also to His disciples, There was a certain rich man, who had a steward, and this [man] was accused to him that he was wasting his belongings.

2. And he called him and said to him, What [is] this that I hear of thee? Render an account of thy stewardship, for thou canst not be steward any longer.

3. And the steward said in himself, What shall I do? For my lord takes away from me the stewardship; I have not the strength to dig; to beg I am ashamed.

4. I know what I will do, that when I am removed from the stewardship, they may receive me into their houses.

5. So he called for every one of his lord’s debtors, and said to the first, How much owest thou to my lord?

6. And he said, a hundred baths of oil. And he said to him, Accept thy bill, and sit down quickly and write fifty.

7. Afterwards he said to another, And how much owest thou? And he said, a hundred cors of wheat. And he said to him, Accept thy bill, and write eighty.

8. And the lord praised the unjust steward, because he had done prudently; for the sons of this age are in their generation more prudent above the sons of light.

9. And I say to you, Make friends for yourselves of the mammon of injustice, that when you fail, they may receive you into eternal tabernacles.

10. He that is faithful in that which is least is faithful also in much; and he that is unjust in the least is unjust also in much.

11. If then you have not been faithful in the unjust mammon, who shall entrust you with the true?

12. And if you have not been faithful in that which is another’s, who shall give you that which is yours?

13. No house-servant can serve two lords, for either he will hate the one and love the other, or he will hold to the one and despise the other. You cannot serve God and mammon.

The previous parables about the lost sheep, the lost coin, and the lost son were given in response to a criticism made by the scribes and Pharisees. They complained that Jesus “accepts sinners and eats with them” (Luke 14:35). In response, Jesus gave three parables. Each time, Jesus was indirectly teaching the scribes and Pharisees that God’s mercy extends to all people, even to sinners.

As Jesus puts it at the end of the parable about the lost sheep, “There will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance” (Luke 15:7). The next parable, which is about the joy of finding a lost coin, repeats this theme. In the final verse of that parable, Jesus says, “There is joy in the presence of the angels of God over one sinner that repents” (Luke 15:10). And at the conclusion of the parable about the lost son, Jesus describes the father as saying, “We ought to be merry and rejoice, because your brother was dead and is alive again, was lost and is found (Luke 15:32). Each time, there is joy in heaven, and in a father’s heart, when someone or something that has been lost is found.

In the deepest sense, what has been “lost” is some aspect of our spiritual life. The parable of the lost sheep is about the loss of innocence; the parable of the lost coin is about the loss of some essential truth; and the parable about the lost son is about the loss of our relationship with our heavenly Father. After giving these three parables, Jesus now turns his attention to a parable about a steward who did a poor job of managing his wealthy employer’s possessions. As a result, he lost his job. This, then, is another parable about loss. In the literal sense, it is indeed about the loss of employment. The spiritual sense, however, is about something much deeper. It’s about losing the illusion that we are sufficient unto ourselves and, in exchange, finding out how greatly we are indebted to God.

The case of the wasteful business manager

In biblical times, a wealthy man would often hire a steward to manage his business affairs. For example, a rich landowner might allow farmers to plant produce on his land, gather the harvest, and sell it for a profit. Although these farmers did not own the land, they were allowed to use it. In return, the farmers would repay the owner by returning a portion of the profits to the landowner. Because they “shared” the profit from the “crops,” these tenant farmers were called “sharecroppers.” It was the job of the landowner’s business manager, called his “steward,” to collect from the sharecroppers the landlord’s share of the profits.

As Jesus tells the parable to His disciples, he begins with the words, “There was a certain rich man who had a steward” (Luke 16:1). In the spiritual sense, the “rich man” is God, and each of us is the steward. As God’s steward, we are charged with the responsibility of wisely managing the resources that have been entrusted to us. In the parable, however, the steward has not done his job well. Therefore, the landowner says to him, “What is this that I hear about you? Render an account of your stewardship because you can no longer be steward” (Luke 16:2).

The phrase, “Render an account,” suggests that it’s time for the steward to open the books and show his employer exactly how the landowner’s resources have been managed. In other words, it’s time to be accountable. Similarly, there comes a time in each of our lives when we need to “open the books,” so to speak, and carefully examine how we have managed the resources that God has made available to us. As it is written in the Hebrew scriptures, “What shall I render unto the Lord for all His benefits toward me?” (Psalms 116:12).

This kind of self-examination is contained within the next verse of the parable. When the business manager finds out that he can no longer serve as steward, he says within himself, “What shall I do? For my master is taking the stewardship away from me. I have not the strength to dig; I am ashamed to beg” (Luke 16:3). In the spiritual sense, not having “the strength to dig” suggests an inability to search for the truth. Even in common speech, people often say “Let’s really dig into this subject” or “Let’s dig deeper into this.” It is another way of saying, “Let’s explore this topic,” and “Let’s try to understand it as deeply as possible.” Just as miners dig into the earth to find the precious treasures that are buried there, we are invited to dig into the Word to discover the precious truths that are contained within its deeper meaning. All of this is to suggest that not being able to dig, when seen in the light of spiritual truth, means, “I confess that I am weak. Without the Lord’s help, I cannot understand His Word. Or, as the steward puts, it “I have not the strength to dig.” ¹

This leads to the second part of the steward’s realization. He says, I am ashamed to beg” (Luke 16:3). Seen spiritually, the phrase “ashamed to beg” suggests a second confession. There are times when we not only confess that we cannot understand scripture without the Lord’s aid, but we also confess that we are “ashamed to beg”—that is, we confess that we have been too proud to ask for the Lord’s help. Arrogant self-confidence, smug self-esteem, and vain self-assurance have made us incapable of humbling ourselves before the Lord, begging for His assistance. Until now, we have mistakenly believed that it would be shameful to do this and that it would somehow be beneath us because we are sufficient unto ourselves. But this is a turning point in our regeneration. And so, the steward makes an important confession, saying, “I am ashamed to beg.” ²

Lacking the strength to dig and ashamed to beg, the steward comes up with a plan to support himself when he has lost his job. He will go to all his master’s debtors and collect their debts. But instead of making them repay the full debt, he will substantially reduce the debt. For example, a debtor who owes one hundred measures of oil will only have to repay fifty measures; a debtor who owes one hundred measures of wheat will only have to repay eighty measures. In receiving this substantial discount, the debtors might feel indebted to the steward. Perhaps they will even invite him to stay with them after he loses his job. As the steward puts it, “When I am removed from my stewardship, they will receive me into their houses” (Luke 16:4).

It is noteworthy that the steward comes up with this plan after he has lost his position with the landowner. There are times in our own lives, times of anxiety, sickness, or desperate need, when we, too, begin to think in new ways and come up with new plans. At such times, we may even reconsider our relationship with the Lord. We may remember that we have drifted very far from God and have “mismanaged” our God-given resources. The steward’s plan, then, to recoup a portion of the debts, is seen as commendable in the eyes of the landowner. As it is written, “ “So the lord praised the unjust steward because he had done prudently” (Luke 16:8).

The steward’s decision to collect a portion of the unpaid debts represents each of us whenever we have begun to acknowledge our indebtedness to God. This is especially true at those times when we have experienced some great loss. Whether it’s the loss of health, or a relationship, or a job, this experience can awaken us, even in some small way, to our need for God, and our indebtedness to Him. ³

The significance of one hundred measures

It might be reasonably asked why the landowner was pleased with the steward’s plan. After all, the steward was not collecting the full debt, and he was selfishly thinking about how he might provide for himself after he lost his job. In this regard, this parable has always been known as “the parable of the unjust steward.” But the landowner does not call the steward “unjust.” In fact, the landowner commends the steward for acting prudently.

A study of the internal meaning of this parable helps to understand this difficulty. It will be remembered that of all the debts that were mentioned, only two are described. These debts are “one hundred measures of oil” and “one hundred measures of wheat.” Both oil and wheat are spiritual terms that refer to spiritual qualities.

The first debt is “one hundred measures of oil.” In biblical times, olive oil was used for healing, for nutrition, for the lighting of lamps, even for the anointing of priests and kings. Because of its smoothness, warmth, and ability to reduce friction, oil represents every loving emotion that comes from God and fills our hearts. As it is written in the twenty-third psalm, “You anoint my head with oil; my cup runs over. Surely goodness and mercy shall follow me all the days of my life” (Psalms 23:5). Also, in the parable of the Good Samaritan, the wounded man was healed when the Samaritan poured on “oil and wine” (Luke 10:34). ⁴

The second debt is, “one hundred measures of wheat.” This, too, is a symbolic expression, representing all the wisdom which comes from love and fills our minds. In biblical times, wheat was considered the most important of all the grains. Whenever it is mentioned in the Bible, it always comes first. For example, in the Hebrew scriptures, Ezekiel is commanded to take “Wheat, barley, beans, lentils, millet, and spelt” with him as nourishment (Ezekiel 4:9). And when the harvest of the field was destroyed, the farmers were told to grieve first for the loss of wheat. As it is written, “Despair, you farmers, wail, you vine growers; grieve for the wheat and the barley, because the harvest of the field is destroyed” (Joel 1:11). In the agricultural world, it is well known that wheat production requires good, fertile soil. This “fertile soil” corresponds to our willingness to learn and be instructed by the Lord, especially in our youth. In this regard, the words that Jesus speaks are like grains of wheat which can be received by us when we humbly desire to be instructed by Him. ⁵

In both cases, the debt that must be repaid is “one hundred measures.” As we pointed out in the explanation of the parable about “one hundred sheep,” the number “one hundred” stands for every blessing that has come to us from the Lord, especially those blessings that have been stored up in us since early childhood. These include every tender moment when we received love from caregivers, or enjoyed the friendship of playing with our companions, or delighted in some simple truth from the Lord’s Word. These blessings are deeply stored up within us and remain with us for our entire life. In sacred scripture, these “remains” of goodness and truth are represented by the numbers “ten” and “one hundred” because these numbers represent what is full and complete. ⁶

With this in mind, we can take a deeper look at the debts that are mentioned. The one hundred measures of oil represent everything related to love and affection that the Lord has stored up within us. And the one hundred measures of wheat represent every form of truth through which that love can be expressed. These gifts of love and wisdom, which we have continuously received from early childhood right up until this present moment, are enough to get us started in our regeneration. They are, so to speak, the foundation for receiving the goodness and truth that will continue to flow in from the Lord for the rest of our lives.

It is, of course, impossible to fully repay the Lord for what He has done for us. In that regard, we are all debtors with an insurmountable debt to repay. Nor does the Lord expect us to fully repay the debt. Instead, He simply desires that we will eventually acknowledge that all the goodness and truth that we have is from the Lord alone, and nothing from ourselves. And He desires this not for His sake, but for ours. This is because it is only in states of genuine humility, when we acknowledge that we have no goodness, no truth, and no power from ourselves, that love, wisdom, and the power for useful service can flow in from the Lord. ⁷

One of the central lessons of this parable, then, is that although we can never fully repay the Lord for all He has done for us, we can at least acknowledge that the goodness and truth that we have received are from Him. In the beginning of our regeneration, this is not always clear to us. It may seem that the good feelings we feel toward others, the true thoughts we think, and the useful actions we perform are from us, rather from the Lord through us. In the parable, the steward collects fifty measures of oil (rather than one hundred) and eighty measures of wheat (rather than one hundred). In the spiritual sense, this indicates that we have made a good start, but still have a long way to go before we can fully acknowledge our complete debt to the Lord—a debt of “one hundred measures” of goodness (oil) and “one hundred measures of truth” (wheat).

The sons of this age

Jesus then adds an important comment about the steward’s plan. He says, “The sons of this age are in their generation more prudent than the sons of light” (Luke 16:8). Jesus is speaking about the importance of using human prudence in the affairs of natural life. He uses the phrase “the sons of this age” to refer to the natural world and the business matters that pertain to daily life. And he uses the phrase, “the sons of light,” to refer to the spiritual world and the spiritual matters that pertain to the decisions we make in the light of God’s Word. It is important to keep clearly in mind the distinction between both worlds. ⁸

Sadly, when it comes to the pursuit of material goals, we are sometimes more ambitious, more tenacious, and more determined than we are about accomplishing spiritual goals. When we work long hours at our jobs and devote an enormous amount of energy to worldly ventures, hoping for the enhancement of our reputation or financial gain. we are “sons of this age.” That same energy and devotion could be used to become “sons of light,” but this does not take place immediately. It takes time. Devotion to worldly ambitions comes first, and it is not wrong to pursue worldly goals initially. In the beginning of our regeneration, worldly ambitions—apart from spiritual ones—will predominate. As Jesus puts it, “The sons of this age are in their generation more prudent than the sons of light.” He is referring to the effort that people exert to pursue material happiness, and the qualities that are necessary in that pursuit, qualities such as diligence, perseverance, and determination. As motivational speakers often say, “If you put your mind to it, are relentless, and do not give up, you can achieve your dreams.” This can be true; wealthy people often confess that it took tremendous dedication to amass their fortunes.

Jesus does not disparage this approach to life. Rather, He seems to encourage it, at least in part, for He says, “He who is faithful in what is least [worldly things] is faithful also in much [heavenly things]; and he who is unjust in what is least is also unjust in what is much” (Luke 16:10). Here Jesus is encouraging us to develop some of the essential skills that will eventually constitute our heavenly life: determination, dedication, devotion, and perseverance. And this must first take place through practicing them on worldly concerns. For example, if we have been lazy and careless about worldly responsibilities, what will prevent us from being lazy and careless about our spiritual responsibilities? If we have been afraid to take on challenges in areas of practical concern, how will we overcome spiritual challenges? Or, as Jesus puts it, “If you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?” (Luke 16:11).

The term “unrighteous mammon,” as it is used here, simply refers to the riches of the material world as compared to the true riches which are the blessings of heaven. Being faithful to the “unrighteous mammon” simply means doing ones job in life faithfully, sincerely, and diligently, even if it is only for material benefit. But the time comes when there will be a necessary conflict between our material ambitions and our spiritual values. We can’t go through life looking downwards towards the world with one eye and upwards towards heaven with the other eye. Either our material goals must predominate, or our spiritual aspirations must predominate. There comes a time when we must choose. As Jesus puts it, “No house-servant can serve two lords, for either he will hate the one and love the other, or he will hold to the one and despise the other. You cannot serve God and mammon.” ⁹

A practical application

There is nothing wrong with having worldly ambitions—a decent home, nutritious food, reliable transportation, money for clothes and recreation. These things are not necessarily “unrighteous.” But when they become our chief delight and ruling love, they become what Jesus calls “the mammon of unrighteousness.” It is important, therefore, that we do not confuse the two levels of thought and practice. For example, if someone owes us ten thousand dollars, it’s not prudent to say, “Oh, just forget the debt, because the Bible says we should forgive our debtors.” This is mixing up the laws of the heavenly kingdom, where we are called to forgive one another our spiritual trespasses, with the laws of the natural kingdom where debts must be repaid for society to function effectively. ¹⁰

The Full Gospel

14. But the Pharisees also, being lovers of silver, heard all these things, and they derided Him.

15. And He said to them, you are they who justify themselves before men; but God knows your hearts, for what is high among men is an abomination before God.

16. The Law and the Prophets [were] until John; since then the gospel of the kingdom of God is announced, and everyone presses into it.

17. And it is easier for heaven and earth to pass away, than one little horn of the Law to fall.

18. Everyone who sends away his wife, and weds another, commits adultery; and everyone who weds her that is sent away from [her] husband commits adultery.

The parable about the prudent steward, as we have seen, is intended for the instruction of the disciples. On one level, it is a parable about being savvy, industrious, and prudent in one’s business dealings. But, more deeply, it’s also about keeping God first. The love of God must always be primary—not the love of money. It was for this reason that Jesus said, “You cannot serve God and mammon.” The term “mammon” is an Aramaic word for “money.” It also stands for riches, wealth, and material possessions. It has come to be associated with greed, lust, and covetous desire.

Although this lesson was intended primarily for the disciples, the Pharisees were also listening. And the reference to “mammon” or the love of money must have certainly aroused their ire. We read that “the Pharisees, who were lovers of money, also heard all these things, and they derided him” (Luke 16:14). Turning His attention now to the Pharisees, Jesus says, “You are those who justify yourselves before men, but God knows your hearts. For what is highly esteemed before men is an abomination in the sight of God” (Luke 16:15).

There is nothing wrong with money. It is a useful tool for conducting business transactions and keeping the economy running smoothly. Problems arise, however, when the love of money overwhelms ordinary business pursuits. When greed and covetousness enter the picture, misery ensues. Unfortunately, there is a tendency in each of us to pursue money for its own sake rather than for the good that we can do through it. Rather than be a helpful servant, helping us to conduct business, money becomes a cruel master. It is for this reason, when financial wealth is too highly esteemed, that Jesus says, “what is highly esteemed before men is an abomination in the sight of God.” ¹¹

This must have been confusing to the Pharisees. After all, it was their belief that God had rewarded them with positions of honor and wealth. According to their theology, if you were poor, God was punishing you for your sinfulness; if you were wealthy, God was rewarding you for your righteousness. In brief, the obedient prospered, and the disobedient perished. Money and social status were supposedly a clear indication that God had favored them. No wonder they were confused by Jesus’ bold statement that it was impossible to serve both God and mammon. In their mind, financial prosperity was inseparable from their idea of God.

For example, the Hebrew scriptures seem to be very clear about the connection between obedience to God and financial prosperity. As it is written, “Now it shall come to pass, if you diligently obey the voice of the Lord your God to observe all His commandments, the Lord will set you high above all the nations of the earth … and the Lord will make you prosper abundantly, in the fruit of your body, in the increase of your livestock, and in the produce of your ground” (Deuteronomy 28:1, 11).

But Jesus came to correct this deeply entrenched fallacy and to show that the real idea of heaven was not about accruing wealth but rather about serving others. The Pharisees had not read deeply enough or understood broadly enough the full truth contained in the Hebrew scriptures. Their understanding was limited to the simple, selfish idea that God rewards the righteous with wealth and punishes the sinner with poverty. In their self-absorption they had not noticed or had deliberately glossed over the many passages where God repeatedly calls people to reach out and help the poor. As it is written, “Happy is he that has the God of Jacob for his help, whose hope is in the Lord his God, Who made heaven and earth . . . who executes justice for the oppressed, who gives food to the hungry” (Psalms 146:5-7).

While it is possible to read the Hebrew scriptures in such a way that it appears to teach that the kingdom of God is exclusively for the chosen few, Jesus has a very different message. He declares that the kingdom of God is for everyone—not just for the rich and those who considered themselves to be righteous. As Jesus puts it, “The Law and the Prophets were until John. Since that time the kingdom of God has been preached, and everyone is pressing into it” (Luke 16:16).

Jesus is clear that He is not changing the law—not one iota. He is merely reading and interpreting it fully, without slanting it or twisting it or leaving anything out. It’s a full gospel in the truest sense—one which includes everything and everyone. Jesus omits nothing: As Jesus says, “It is easier for heaven and earth to pass away than for one tittle of the law to fail” (Luke 16:17).

As an illustration of how important it is to have a full understanding of the law, Jesus speaks about marriage, emphasizing its central importance in human life. He is aware that the Pharisees have invented many ways to get themselves out of the marriage covenant. For example, it is written in Deuteronomy that “a man may put away his wife if she does not find favor in his eyes” (Deuteronomy 24:1). In some cases, they took this to mean that if a man finds another woman to be more attractive than his wife, he is allowed to divorce her.

Knowing that this is how some of them interpreted the law, Jesus emphasizes the holiness of marriage, and the importance of commitment. He says to them, “Whoever divorces his wife and marries another, commits adultery.” And he adds, “whoever marries her who is divorced from her husband commits adultery” (Luke 16:18). At a deeper level, Jesus is referring to the holiest marriage of all—our marriage to God. Referred to as the “heavenly marriage,” this describes our relationship with God in terms of a holy covenant. In this sacred covenant, we promise to remain faithful to the Lord alone, keeping Him first in our life. We refuse to admit anything into our hearts or minds that is not from God, just as a wife only receives seed from her husband. As the Lord puts it in the Hebrew scriptures, “Return to me, O backsliding people … for I am married to you” (Jeremiah 3:14).

This is an example of what it means to read and understand the Word of God in the fullest way, in the spirit that it is given, and apart from self-serving motives. It is to understand that when Jesus is speaking about “putting away one’s wife,” He is referring to the tendency to separate goodness from truth and when he speaks about “adultery,” He is speaking about adulterating pure motives with self-serving ones, thus destroying the heavenly marriage of goodness and truth. As we have mentioned, the Hebrew scriptures, when spiritually understood, are filled with beautiful teachings like this—teachings that awaken our humanity and call us to rise above self-interest. These teachings, which include the five books of Moses, the histories, the psalms, and the prophets are known by the inclusive phrase “the Law and the Prophets.” ¹²

It is to the Law and to the Prophets that Jesus will continue to turn, revealing their divinely filled spirit in parable after parable. He will demonstrate how the religious leaders of His day had a shallow, self-serving idea of the Hebrew scriptures. Because of this, they were mistaken about many things. They were mistaken about marriage; they were mistaken about poverty. And, as we shall see in the next parable, they were mistaken about riches. All of this is in keeping with one of the central themes of the Gospel According to Luke: the reformation of the understanding.

The Rich Man and Lazarus

19. And there was a certain rich man, and he wore crimson and fine linen, making merry splendidly every day.

20. And there was a certain pauper named Lazarus, who was laid at his gate with sores,

21. And longing to be satisfied from the crumbs which fell from the table of the rich [man]; but even the dogs came [and] licked his sores.

22. And it came to pass that the pauper died, and was carried by the angels into Abraham’s bosom; and the rich [man] also died, and was buried;

23. And in hell, lifting up his eyes, being in torments, he sees Abraham from far off, and Lazarus in his bosom.

24. And calling [out] he said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the end of his finger in water and cool my tongue, for I am grieved in this flame.

25. But Abraham said, Child, remember that thou didst receive thy good [things] in thy life, and likewise Lazarus evil [things]; but now he is comforted, but thou art grieved.

26. And besides all these things, between us and you a great gulf is fixed, so that they who will to pass from hence to you cannot, neither can they cross over from thence to us.

27. And he said, I beseech thee therefore, Father, that thou wouldest send him to my father’s house,

28. For I have five brothers, that he may testify to them, lest they also come into this place of torment.

29. Abraham says to him, They have Moses and the Prophets; let them hear them.

30. And he said, no, Father Abraham, but if someone from the dead went to them, they will repent.

31. And he said to him, If they hear not Moses and the Prophets, neither will they be persuaded though one should rise again from the dead.

Jesus is in the presence of the Pharisees. They have derided Him for His statement that it is impossible to have two masters—God and money. And they have heard Him say that “what is esteemed among men is an abomination in the sight of God.” Jesus is especially concerned with their narrow, self-serving interpretation of the Law and the Prophets; He wants them to realize that God has a greater plan for humanity—a plan that is far greater than merely exalting their nation above others.

His method for delivering this message is, as usual, the parable. This time it’s a parable about “a certain rich man who was clothed in purple and fine linen” and who “fared sumptuously every day”(Luke 16:24). It is clear from what has just preceded in verse 14 that the “rich man” represents those who are “lovers of money” (Luke 16:14). More deeply the “rich man” represents all people who have access to the Word of God, and who feast on its truths daily, but do not apply it to their lives. For them it is simply a rich banquet, a truly “sumptuous fare” of spiritual truth. This, then, is what this parable is about. The purple garments represent goodness, and the white garments represent truth, both of which are available to us while reading the Word. For this reason, it is described as “sumptuous fare.” ¹³

Reading the Word is good. It does for the soul what nutritious food does for the body. But if we choose to not live according to what it teaches, it does us no good. In fact, it can lead to great spiritual harm, as illustrated in the continuation of the parable. As it is written, “There was a certain beggar named Lazarus, full of sores, who was laid at his gate, desiring to be fed with the crumbs that fell from the rich man’s table” (Luke 16:20-21). If the rich man represents each of us—whether financially well off or amply endowed with spiritual truth—Lazarus represents all those who are poor and suffering among us.

This parable, then, is a call to both social and theological responsibility. People come into our lives (Lazarus was laid at his gate) who are desperately in need of help (full of sores). Too busy with our lives or too preoccupied with our own concerns, we neither see their desperation nor hear their cries. Meanwhile, well-intentioned people try to help (the dogs come and lick his sores), but it is only a temporary palliative. It does not lead to a deep, spiritual healing. ¹⁴

As the parable continues, we learn that “the beggar died, and was carried by the angels to Abraham’s bosom. The rich man also died and was buried” (Luke 16:22). But death and burial are not the end for either the rich man or for Lazarus. Much to his dismay, the rich man discovers that he is in hell suffering torments. Seeing Abraham and Lazarus far away, he cries out, “Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame” (Luke 16:24).

The “flame” which now torments the rich man is nothing more than the burning lusts of his own selfishness, the fiery ambitions, and scorching passions of his unquenchable self-love. These are the only “flames” that exist in hell. This is what is meant in the Word by “hell fire.” ¹⁵

At first glance it seems unkind that the rich man’s cries for mercy are unheeded. All we hear is Abraham’s response; “Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted, and you are tormented’ (Luke 16:25). In the Divine Mercy no one is ever “punished” for what they did during their lifetime; nor is anyone “rewarded” in the sense that we usually understand those terms. The next life is, after all, merely a continuation of this one—with one exception: we can no longer pretend to be somebody we are not.

In the next life we truly become our inmost selves. That’s why those in “hell” appear to be constantly devoured by burning flame. Those flames symbolize their selfish, unquenchable desires. Conversely, people in “heaven” glow with a gentle radiance which arises from their genuine love for others and for God. Though they may “burn” with the desire to serve others and do good, it is a gentle, steady flame that gives heat and light. It’s like a controlled fire that warms a house as compared to an uncontrolled wildfire that devours a forest.

The difference between the controlled fire that warms and the raging fire that destroys is the difference between heaven and hell. Between the two there is a gap so wide that no one can cross it. It is for this reason that Abraham says, “Besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us” (Luke 16:26). The gap between heaven and hell in us is not on a continuum; it’s a veritable chasm. ¹⁶

Still distraught, and still trying to avoid his misery, the rich man again begs Abraham, this time saying, “I beg you therefore, Father, that you would send him to my father’s house, for I have five brothers, that he may testify to them, lest they also come to this place of torment” (Luke 16:28). But Abraham answers, “They have Moses and the prophets; let them hear them” (Luke 16:29). The rich man, unconvinced by Abraham’s answer, replies, “No, Father Abraham; but if one goes to them from the dead, they will repent” (Luke 16:30).

Here we are reminded of Jesus’ words in the preceding episode when He referred to “the Law and the Prophets” (Luke 16:16) and in this episode to “Moses and the Prophets.” In both cases, He is speaking to the Pharisees, rebuking them for their shallow, self-serving ways of understanding scripture. The story of the rich man and Lazarus is another attempt to instruct them, through parable, in the truths contained within their own scriptures. Jesus could not make it more plain for them. He is saying that those who reach out to help the needy, with a genuine concern for the welfare of others, will go to heaven. But those who refuse to reach out, even though they are amply endowed with financial and spiritual resources will remain selfish—burning with selfish desire—for eternity; nor will they allow themselves to be persuaded—even though one rise from the dead. ¹⁷

The message of this parable, then, is not hard to fathom. The rich man represents each of us, feasting on the Word of the Lord, but unwilling to apply it to our lives. This is the selfish, self-centered part of us that cannot go to heaven. But there is also another part of us, named “Lazarus.” This is the part that hungers and thirsts for righteousness. The “Lazarus” within us acknowledges that without a right understanding of the Word and without the power of God to live according to it, we are nothing more than spiritual beggars. Unlike the unjust steward in the previous episode who confessed that he was “ashamed to beg,” this “Lazarus quality” within us is not ashamed to beg. In fact, this quality “begs for the crumbs that fall from the rich man’s table” (Luke 16:21). This is the quality of humility that makes us receptive to the blessings that flow in from heaven. No wonder the name Lazarus, in the original Hebrew means, “one whom God has helped.”

When the rich man winds up in hell, he begs Father Abraham to send Lazarus to his five brothers to warn them about this place of torment. But Father Abraham replies, “They have Moses and the Prophets. Let them hear them.” And he adds, “If they hear not Moses and the Prophets, neither will they be persuaded though one rise from the dead.” It is contrary to divine order to compel belief through miracles, visions, conversations with the dead, or warnings about burning forever in a place of eternal hellfire. We can’t be compelled to go to heaven through fear. This does nothing more than shut in our evils which continue to burn secretly. Our only recourse is the Word of God, rightly understood, for it teaches us how to think and how to live. ¹⁸

A practical application

Recent scientific discoveries in neuroplasticity state that the decisions we make in this life actually create lasting changes in the organic structure of the brain. For example, they say that kindness and patience can be developed through practice in much the same way that people learn to play a musical instrument or ride a bike. The gospels take this a step further, teaching that changes in the spirit can be made, but this can only take place while we are still alive. The good news is that it can be done; we can change not only our brain, but also our spirit. This deeper change, however, takes more than practice. It takes a combination of prayer to the Lord and right effort. In this regard, we are both the rich man and Lazarus. We must be both “diggers”—enriching ourselves with truth from the Lord’s Word, and “beggars”—praying for the light to understand the truth we dig up. Then, of course, we must pray for the power to put it all into practice. As neuroplasticity experts say, “Neurons that fire together, wire together.”

Footnotes:

644. Verse 6. These have power to shut heaven that it rain no rain in the days of their prophecy, signifies that those who reject the goods and truths of heaven and the church that proceed from the Lord, receive no influx out of heaven. This is evident from the signification of "shutting heaven," as being lest any influx out of heaven be received (of which presently); also from the signification of "rain," as being truth fertilizing, which is truth from which there is good that flows down out of heaven (of which also presently); also from the signification of "their prophecy," as being prediction respecting the Lord and His coming, and respecting the good of love to Him and the truths of faith in Him. This revelation and the proclamation of this revelation at the end of the church is what is chiefly meant by "the days of the prophecy of the two witnesses." It is the Lord that is chiefly proclaimed at the end of the church by "the two witnesses," because "the two witnesses," which are the good of love to the Lord and the truth of faith in Him, are what chiefly bear witness of Him, therefore it is afterwards said that:

The testimony of Jesus is the spirit of prophecy (Revelation 19:10).

[2] "To shut heaven" means to prevent the reception of any influx out of heaven, because it is added, "that it rain no rain," which signifies influx of Divine truth out of heaven. For it is well known that every good of love and every truth of faith flows in out of heaven, that is, from the Lord through heaven, with man, and that it flows in continually; from which it follows that neither the good of love nor the truth of faith is in anywise man's, but is the Lord's with him. These both flow in so far as evil and falsity do not obstruct; it is these that shut heaven so that there is no influx; for evil and good, and falsity and truth, are opposites, consequently where the one is the other cannot be; for evil with man prevents the entrance of good, and falsity the entrance of truth; while good causes evil to be removed, and truth falsity; for these are opposites, as heaven and hell are opposites; therefore the one acts against the other with an unceasing endeavor to destroy, and the one that prevails destroys the other.

[3] Moreover, there are in every man two minds, an interior which is called the spiritual mind, and another, the exterior which is called the natural mind. The spiritual mind is created for the reception of light from heaven, but the natural mind for the reception of light from the world. The spiritual mind, therefore, which is man's interior mind, is heaven with him, and the natural mind, which is man's exterior mind, is the world with him. The interior mind, which is heaven with man, is opened so far as man acknowledges the Divine of the Lord, and man so far acknowledges this as he is in the good of love and charity and in the truths of doctrine and faith. But this interior mind, which is heaven with man, is unopened so far as man does not acknowledge the Divine of the Lord, and does not live the life of love and faith; and that mind is shut so far as man is in evils and in falsities therefrom; and when it is shut then the natural mind with man becomes a hell; for in the natural mind are evil and its falsity, consequently when the spiritual mind which is heaven with man is shut, the natural mind which is hell rules. From this it can be seen what is meant by "heaven is shut that it rain no rain. "

[4] It is said that the two witnesses have power "to shut heaven," but still these do not shut it, but the evil and falsity shut it that rule with the men of the church at its end. This is said of "the two witnesses," as was said above that "fire shall go forth out of their mouth and shall devour their enemies," and yet no fire goes forth from them and devours (as has been said in the two articles above). "That it rain no rain" signifies no influx of Divine truth out of heaven, because "water," which makes rain, signifies the truth of the Word, and the truth of doctrine and faith therefrom (See above, n. 71, 483, 518, 537, 538); and as rain water descends out of the clouds in heaven, so "to rain rain" signifies the influx of Divine truth from the Lord in heaven, and as rain fertilizes the earth, so "rain" signifies Divine truth fertilizing and making fruitful the church, for which reason "rain" signifies also spiritual blessing.

[5] That "rain" in the Word does not mean rain, but the inflowing Divine, which causes intelligence and wisdom, and also the good of love and the truth of faith in man, to grow and become fruitful, and that "to rain" signifies influx can be seen from the following passages. In Moses:

My doctrine shall flow down as the rain, My word shall distill as the dew, as the drops on the grass, and as the showers on the herb (Deuteronomy 32:2).

Doctrine is here compared to rain, because "rain" signifies the Divine truth proceeding, from which is everything of doctrine; for all comparisons in the Word are also from correspondences. Because "rain" signifies the Divine truth flowing down it is said, "My doctrine shall flow down as the rain." "Dew" signifies good, and since "word" has the same signification, therefore it is said, "My word shall distill as the dew." So intelligence and wisdom therefrom are signified by "the drops on the grass," and by "the showers on the herbs," for as the grass and herb of the field grow from the waters of the rain and dew, so do intelligence and wisdom by the influx of Divine truth from the Lord. This is first said by Moses, because in this chapter he is speaking of the twelve tribes of Israel, which signify in the spiritual sense all truths and goods of the church, and thus doctrine in the whole complex.

[6] In the same:

The land which ye shall pass over to possess it is a land of mountains and valleys, of the rain of heaven it drinketh waters. And I will give the rain of your land in its time, the former rain and the latter rain, that thou mayest gather in thy corn, and thy new wine, and thine oil. But if ye shall serve other gods, and shall not walk in my statutes, the anger of Jehovah shall glow against you; He will shut heaven that there be no rain, and the land shall not yield her produce (Deuteronomy 11:11, 14, 16, 17).

This describes the land of Canaan and its fruitfulness; but as that land means in the spiritual sense the church, it follows that all things of this description signify such things as belong to the church, as "mountains," "valleys," "corn," "new wine," "oil," "produce," and "rain." "A land of mountains and valleys" signifies the higher and lower, or internal and external things of the church; the internal things of the church are with the internal man, which is also called the spiritual man, and the external things of the church are with the external man, which is called the natural man; that both these are such as to receive the influx of Divine truth is signified by "of the rain of heaven it drinketh waters." That Divine truth inflows in both states, that is, when the man of the church is in his spiritual state and when he is in his natural state, is signified by "the rain given in its time, the former rain and the latter rain;" for the man of the church is by turns in a spiritual state and in a natural state, and the influx and reception of Divine truth in a spiritual state is meant by "the former or morning rain," and in a natural state by "the latter or evening rain;" spiritual and celestial good and truth which the man of the church has therefrom is meant by the "corn," "new wine," and "oil," which they shall gather in; that the falsities of doctrine and of worship will prevent the influx and reception of Divine truth, and in consequence, the increase of spiritual life, is signified by "if ye shall serve other gods there shall be no rain, and the land will not yield her produce," "other gods" signifying the falsities of doctrine and of worship.

[7] In the same:

If ye walk in My statutes and keep My commandments and do them, the land shall yield its produce, and the tree of the field shall yield its fruit (Leviticus 26:3, 4).

Here "the rain that shall be given in its time, and the produce of the land," have a similar signification as above; and as the church was at that time an external church, representative of interior spiritual things, so when they walked in the statutes, and kept the commandments and did them, it came about that they had rain in its time, and the earth yielded its produce, and the tree of the field its fruit; and yet the rain and the produce thence were representative and significative, "rain" represented the Divine flowing in, "the produce," the truth of doctrine and the understanding of truth, and "the fruit of the tree," the good of love and the will of good.

[8] This can be seen from its being said:

That the rain was withheld, and consequently there was a famine in the land of Israel for three years and a half, under Ahab, because they served other gods and killed the prophets (1 Kings 17:1; (1_Kings 1 Kings 18:1);Luke 4:25).

This was a representative, and thus a significative, that no Divine truth flowing in out of heaven could be received because of the falsities of evil, which were signified by "other gods" and by "Baal," whom they worshiped. "Killing the prophets" signified also the destruction of the Divine, for a "prophet" signifies in the Word the doctrine of truth from the Word.

[9] In Isaiah:

I will lay waste My vineyard; it shall not be pruned nor hoed, that the briar and the bramble may come up; and I will command the clouds that they rain no rain upon it (Isaiah 5:6).

Here, too, it is said of Jehovah that He layeth waste His vineyard, "and commandeth the clouds that they rain no rain upon it;" and yet this is not done by Jehovah, that is, the Lord, for He always flows in both with the evil and with the good, which is meant by His "sending His rain upon the just and upon the unjust" (Matthew 5:45); but the cause is with the man of the church, that he does not receive any influx of Divine truth, for the man who does not receive closes up with himself the interiors of his mind, which receive; and when these are shut the inflowing Divine is rejected. The "vineyard" which is laid waste signifies the church; "it is not pruned nor hoed" signifies no ability to be cultivated and so prepared to receive; "the briar and bramble" which shall come up signify the falsities of evil; "to command the clouds that they rain no rain" signifies that no influx of Divine truth from heaven is received.

[10] In Jeremiah:

The showers have been withholden, and there hath been no latter rain; and still the forehead of a harlot woman remained to thee, thou didst refuse to be ashamed (Jeremiah 3:3).

They said not in their heart, Come, let us fear Jehovah our God; that giveth the rain, and the former and the latter rain in its time. He keepeth unto us the weeks, the stated times of harvest; your iniquities make these things to turn away (Jeremiah 5:24, 25).

In Amos:

I have withholden the rain from you, when there were yet three months to the harvest, so that I might cause it to rain upon one city, and not cause it to rain upon another city; one field received the rain, but the field upon which it did not rain dried up; therefore two, three cities wandered unto one city to drink waters, yet they were not satisfied; nevertheless ye have not returned unto Me (Amos 4:7, 8).

In Ezekiel:

Son of man, say, thou art a land that is not cleansed, that hath no rain in the day of anger; there is a conspiracy of her prophets in the midst of her (Ezekiel 22:24, 25).

In Zechariah:

Whosoever of the families of the land shall not go up to Jerusalem to worship Jehovah of Hosts, upon them there shall be no rain (Zechariah 14:17).

In these passages also "rain" signifies the reception of the influx of Divine truth, which is the source of spiritual intelligence; and that there is "no rain" signifies that no such intelligence is given by any influx because of the evils and falsities that refuse to receive and that reject it.

[11] In Jeremiah:

The nobles sent their little ones for water; they came to the pits and found no waters, because the land was broken, for there had been no rain upon the earth; the husbandmen were ashamed, they covered up the head (Jeremiah 14:3, 4).

"Nobles" mean those who teach and lead, and "little ones" those who are taught and led; "waters" signify the truths of doctrine; "pits in which there are no waters" signify doctrinals in which there are no truths; "there had been no rain upon the earth" signifies that no influx of Divine truth is received by reason of the falsities in the church; "the husbandmen were ashamed and covered up the head" signifies those who teach, and their grief.

[12] In Isaiah:

Then Jehovah shall give rain to thy seed with which thou sowest the land; and the bread of the increase of the land, and it shall be fat and rich; thy cattle shall feed in that day in a broad meadow (Isaiah 30:23).

This would be when the Lord should come. The influx of Divine truth proceeding from Him is signified by "the rain" which the Lord will then give to the seed, "rain" meaning Divine influx, and "seed" the truth of the Word; "to sow the land" signifies to plant and form the church in oneself; "the bread of the increase which Jehovah will give" signifies the good of love and charity, which is produced by the truths of the Word vivified by Divine influx; "fat and rich" signifies full of the good of love and truths therefrom, for "fat" is predicated of good, and "rich" of truths; "the cattle shall feed in that day in a broad meadow" signifies the extension and multiplication of good and truth by Divine influx, and consequent spiritual nourishment, "cattle" meaning the goods and truths in man, "that day" the Lord's coming, and "a broad meadow" the Word, through which is Divine influx and spiritual nourishment; "breadth" is predicated of the extension and multiplication of truth.

[13] In the same:

As the rain cometh down and the snow from heaven, and returneth not thither but irrigateth the earth, and maketh it to bring forth and to bud, that it may give seed to the sower and bread to the eater, so shall My Word be that goeth forth out of My mouth; it shall not return unto Me empty, but it shall do what I will, and it shall prosper in that to which I sent it (Isaiah 55:10, 11).

Here "the Word" which goeth forth out of the mouth of God is compared to the rain and snow from heaven, because "the Word" means Divine truth proceeding from the Lord, which with us flows in through the Word; "rain and snow coming down out of heaven" have a similar meaning, "rain" signifying spiritual truth, which has been appropriated to man, and "snow" natural truth, which is like snow when it is in the memory only; but it is made spiritual by love, as snow is made rain water by heat. "To irrigate the earth and to make it to bring forth and to bud" signifies to vivify the church that it may bring forth the truth of doctrine and of faith, and the good of love and of charity; the truth of doctrine and of faith is signified by "the seed that it gives to the sower," and the good of love and of charity by "the bread that it gives to the eater;" "it shall not return to Me empty, but it shall do what I will," signifies that it shall be received, and that by it man shall be led to look to the Lord.

[14] In Ezekiel:

I will give them and the circuits of My hill a blessing, and I will send down the rain in its time, they shall be rains of blessing; then the tree of the field shall give its fruit, and the land shall give its produce (Ezekiel 34:26, 27).

"The circuits of the hill of Jehovah" mean all who are in the truths of doctrine and thence in the good of charity; "to send down the rain in its time" signifies the influx of Divine truth adapted to the affection and will of the one receiving; and as the fructification of good and the multiplication of truth are therefrom, they are called "the rains of blessing," and it is said that "the tree of the field shall give its fruit, and the land shall give its produce;" "the tree of the field" and "the land" signifying the church and the man of the church, and "the fruit of the tree of the field" the fructification of good, and "the produce of the earth" the multiplication of its truth.

[15] In Joel:

Rejoice, ye sons of Zion, and be glad in Jehovah your God, for He shall give you the former rain in righteousness, yea, He shall cause to come down for you the rain, the former rain and the latter rain, in the first, that the floors may be full of pure grain, and the vats overflow with new wine and oil (Joel 2:23, 24).

"The sons of Zion" signify those who are in genuine truths through which they have the good of love, for "Zion" signifies the celestial church which is in the good of love to the Lord through genuine truths. That the Lord with such flows in with the good of love, and from that good into truths, is signified by "He shall give them the former rain in righteousness;" "righteousness" is predicated in the Word of the good of love, and "the righteous" mean those who are in that good (See above, n. 204). That the Lord continually flows into truths with the good of love is signified by "He shall cause to come down the former rain and the latter rain, in the first;" that from this they have the good of love towards a brother and companion is signified by "their floors are full of pure grain;" and that from this they have the truth and the good of love to the Lord is signified by "the vats overflow with new wine and oil." Those who are of the Lord's celestial church have the good of love towards a brother and companion; and this love, with those who are of the Lord's spiritual church, is called charity towards the neighbor.

[16] In Zechariah:

Ask of Jehovah the rain in its time; ¹ Jehovah will make mists and will give to them the shower of rain, to a man the herb in the field (Zechariah 10:1).

Here, too, "rain" signifies the influx of Divine truth from the Lord, from which man has spiritual intelligence; "the shower of rain" signifies Divine truth flowing in abundantly, and "to give the herb in the field" signifies the knowledge of truth and good from the Word and intelligence therefrom.

[17] In David:

Thou dost visit the earth and gladden it, thou greatly enrichest it; the stream of God is full of waters, thou preparest their grain, and so thou dost establish it. Water its furrows; settle its ridges; dissolve it with showers; bless its budding (Psalms 65:9, 10).

The "earth" signifies here the church; "the stream full of waters" signifies the doctrine full of truths; "to water its furrows, to settle its ridges, and to dissolve it with showers" signifies to fill with the knowledges of good and truth; "to prepare grain" signifies everything that nourishes the soul; therefore it is added, "so thou dost establish the earth," that is, the church; "to bless the budding" signifies to produce continually anew and to cause truths to spring forth.

[18] In the same:

O God, thou makest the rain of good will to drop down (Psalms 68:9).

In the same:

He shall come down like rain upon the herb of the meadow, like drops in the fissure of the earth; in his days shall the righteous flourish (Psalms 72:6, 7).

In these passages "rain" does not mean rain, but the influx of Divine truth with man, from which he has spiritual life. In Job:

My word they will not repeat, and my speech will drop upon them, and they will wait for me as for the rain, and they will open their mouth for the latter rain (Job 29:22, 23).

Evidently "rain" here means truth spoken by anyone, and flowing into another, for "word," "speech," and "opening the mouth" signify truth going forth from anyone by speech; this is why it is called "rain," and "latter rain," and is said "to drop," which here means to speak.

[19] In Jeremiah:

The Maker of the earth by His power prepareth the world, by His wisdom and by His understanding He stretcheth out the heavens; at the voice that He giveth forth there is a multitude of waters in the heavens; and He maketh the vapors to go up from the end of the earth; He maketh lightnings for the showers, and bringeth forth the wind out of His treasuries (Jeremiah 10:12, 13; 51:16; Psalms 135:7).

"The world which the Maker of the earth prepares by His power" signifies the church in the whole globe, "power" signifying the potency of Divine truth; "the heavens which He stretcheth out by wisdom and understanding" signify the church in the heavens corresponding to the church on earth, "wisdom and understanding" signifying the Divine proceeding, from which angels and men have the wisdom of good and the understanding of truth, and "to stretch out" signifying the formation and extension of the heavens in general, and the extension of understanding and wisdom with everyone who receives; "at the voice that He giveth forth there is a multitude of waters in the heavens" signifies that from the Divine proceeding there are spiritual truths in immeasurable abundance, "voice" signifying the Divine proceeding, "waters" truths, and "multitude" abundance; "He maketh the vapors to go up from the end of the earth" signifies truths in ultimates, such as the truths of the Word are in the sense of the letter, in which are spiritual truths, "the end of the earth" signifying the ultimates of the church, "vapors" truths for those who are in ultimates, and "to make them to go up" meaning to give spiritual truths from ultimates because they are in ultimates, for spiritual truths are what especially make the church fruitful; "He maketh lightning for the showers" signifies enlightenment from influx of Divine truth with them; "and bringeth forth the wind out of His treasuries" signifies spiritual things in the Word from heaven.

[20] In Luke:

When ye see a cloud rising in the west straightway it is said, There cometh a shower, and so it cometh to pass; and when ye see the south wind blowing it is said, There will be a scorching heat, and it cometh to pass. Ye hypocrites, ye know how to discern the face of the earth and of heaven, how is it that ye do not discern this time? (Luke 12:54-56)

By this comparison the Lord teaches that they see earthly things but not heavenly things; and the comparison itself, like all other comparisons in the Word, is derived from correspondences; for "a cloud rising in the west" signifies the Lord's coming at the end of the church predicted in the Word, "cloud" signifying the Word in the letter, "rising" the Lord's coming, and the "west" the end of the church; "straightway it is said, There cometh a shower" signifies that then there will be an influx of Divine truth; "and when ye see the south wind blowing" signifies the proclamation of His coming; "it is said, There will be a scorching heat" signifies that then there will be an influx of Divine good. The same words signify also contentions and combats of truth from good with falsities from evil, "shower and scorching heat" signifying also such contentions and combats; for this comparison follows the words of the Lord:

That He came not to give peace on the earth, but division, and that the father shall be divided against the son, and the son against the father, the mother against the daughter, and the daughter against the mother (Luke 12:51-53);

and these words signify such contention and combat; that "shower" also has this signification may be seen below. Because this comparison, regarded in its spiritual sense, implies the coming of the Lord, and because from blindness induced by falsities they did not acknowledge Him, although they might have known Him from the Word, it therefore follows:

Ye hypocrites, ye know how to discern the face of the earth and of heaven, but ye do not discern this time (verse 56);

that is, the time of His coming, and the conflict of the falsity of evil with the truth of good that then took place.

[21] In Hosea:

Let us know, and let us follow on to know Jehovah; His going forth is prepared as the clouds; and He shall come to us as the rain, as the latter rain that irrigateth the earth (Hosea 6:3).

This is said of the Lord and His coming; and as all Divine truth proceeds from Him, from which angels and men have life and salvation, it is said "He shall come to us as the rain, as the latter rain that irrigateth the earth," "to irrigate the earth" signifying to render fertile the church, which is said to be rendered fertile when truths are multiplied and thence intelligence increases, and when goods are made fruitful, and thence celestial love increases.

[22] In the second book of Samuel:

The rock of Israel spake to me; as the light of morning the sun riseth, of a morning without clouds; from the brightness after rain there is grass out of the earth (2 Samuel 23:3, 4).

This is said of the Lord, who from the Divine truth that proceeds from Him is called "the Rock of Israel." That Divine truth proceeds from His Divine good is meant by "as the light of the morning the sun riseth." There is a comparison with light because "light" signifies the Divine truth proceeding, and with the morning because "morning" signifies the Divine good, and with the rising sun because "rising" and the "sun" signify the Divine love; that these are without obscurity is signified by "the light of a morning without clouds;" the enlightenment of the man of the church by the reception and after the reception of Divine truth from the Lord's Divine good is signified by "from the brightness after rain," "brightness" signifying enlightenment, and "rain" influx and consequent reception. That those who are of the church have therefrom knowledge [scientia], intelligence, and wisdom, is signified by "the grass out of the earth," "grass," like "pasture," signifying spiritual nourishment, and thence knowledge [scientia], intelligence, and wisdom, which are spiritual food, and the "earth" signifying the church and the man of the church.

[23] In Matthew:

Love your enemies, bless ² them that curse you, bless them that hate you, and pray for them that hurt and persecute you; that ye may be sons of your Father who is in the heavens; who maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust (Matthew 5:44, 45).

Here first charity towards the neighbor, which is to wish good and do good even to enemies, is described by "loving them, blessing them, and praying for them," for genuine charity regards only the good of another. Here "to love" signifies charity, "to bless" instruction, and "to pray" intercession, and for the reason that inwardly in charity there is the end to do good. That this is the Divine itself with man, such as it is with regenerate men, is signified by "that ye may be sons of your Father in the heavens," "Father in the heavens" means the Divine proceeding, for all who receive this are called "sons of the Father," that is, of the Lord; "the sun that He maketh to rise on the evil and on the good" signifies the Divine good flowing in; and "the rain that He sendeth on the just and on the unjust" signifies the Divine truth flowing in; for the Divine proceeding which is "the Father in the heavens," flows in with the evil equally as with the good, but the reception of it must be on man's part, yet not on man's part as from man, but as if from man, for the ability to receive is given to man continually, and it also flows in to the extent that man removes the evils that oppose, and does this also from the ability that is continually given, the ability itself appearing to be man's, although it is of the Lord.

[24] From this it can now be seen that "rain" signifies in the Word the influx of the Divine truth from the Lord, from which man has spiritual life, and this because "waters," of which rain consists, signify the truth of doctrine and the truth of faith. But as "waters," in the contrary sense, signify the falsities of doctrine and of faith, so "showers of rain" or "a shower," as well as "inundations of waters" and a "flood," signify not only falsities destroying truths, but also temptations in which man either yields or conquers. This is the signification of shower [imber] in Matthew:

Everyone that heareth My words and doeth them I will liken to a prudent man who built his house upon a rock; and the shower descended, and the rivers came, and the winds blew, and beat upon that house, yet it fell not. But everyone that heareth My words and doeth them not shall be likened unto a foolish man who built his house upon the sand; and the shower descended, and the rivers came, and the winds blew, and beat upon that house, and it fell, and great was the fall of it (Matthew 7:24-27).

Here "shower" and "rivers" mean temptations, in which man conquers or in which he yields; "waters" mean the falsities that usually inflow in temptations; and "rivers," which here are inundations of water from a shower, signify temptations; "the winds that blow and beat" signify the thoughts that arise therefrom, for temptations arise through the breaking in of falsities injected by evil spirits into the thoughts. The "house" they beat upon signifies man, strictly his mind, which consists of understanding or thought and of will or affection; he that receives the words of the Lord, that is, Divine truths, in one part of the mind only, which is that of the thought or understanding, and not at the same time in the other part, which is that of the affection or will, yields in temptations, and falls into grievous falsities, which are the falsities of evil; therefore it is said, "great was the fall of it;" but he who receives Divine truths in both parts, that is, both in the understanding and in the will, conquers in temptations. The "rock" upon which that house is founded signifies the Lord as to Divine truth, or Divine truth received by the soul and heart, that is, by faith and love, in other words, by the understanding and will; while the "sand" signifies Divine truth received only in the memory, and somewhat therefrom in the thought, and thus in a scattered and disconnected way, because intermixed with falsities, and falsified by notions. This makes clear what is meant by "hearing the words and not doing them." That this is the sense of these words can be seen more clearly from what precedes them.

[25] An "overflowing rain" or "shower" signifies an inundation of falsities also in Ezekiel:

Say unto them that daub on what is unfit that it shall fall, because an overflowing rain, because ³ ye, O hailstones, shall fall, and a wind of tempests shall break through. Thus said the Lord Jehovih, I will make a wind of tempest to break through in My wrath, and an overflowing rain in Mine anger, and hailstones in wrath for a consummation, and I will throw down the wall that ye have daubed with what is unfit (Ezekiel 13:11, 13, 14).

"Daubing with what is unfit" signifies the confirmation of falsity by fallacies, whereby falsity appears as truth; "hailstones" signify truths without good, thus without any spiritual life, which are all inwardly falsities, for ideas that are dead cause them to be merely shells, and like pictures in which there is nothing living; such truths merely known belong to the natural man, into which nothing from the spiritual flows. "The overflowing rain and the wind of tempests" signify falsities rushing in copiously, and things imaginary, and disputes about truths, which make it impossible for anything of truth to be seen, and which thus destroy man.

[26] In the same:

I will plead with Gog with pestilence and with blood, and I will rain an overflowing rain and hailstones, fire and brimstone, upon him and upon his troops, and upon the many people who are with him (Ezekiel 38:22).

"Gog" means such as are in external worship without any internal worship; and as such worship consists of what are like shells, the kernels of which are either rotten or have been eaten out by worms, these things are called "overflowing rain and hailstones," which signify falsities rushing in copiously and things imaginary which destroy man. The evils of falsity and the falsities of evil are signified by "fire and brimstone."

[27] The "flood of waters," of which it is said:

That it overflowed the whole earth and destroyed all except Noah and his sons (Genesis 7, Genesis 8),

also signifies the flood of falsities by which the Most Ancient Church was finally destroyed; "Noah and his sons" signify a new church, which is to be called the Ancient Church, and the establishment of that church after the Most Ancient Church had been devastated. (But the particulars of the description in these chapters of the flood and of the salvation of the family of Noah, may be seen explained in the Arcana Coelestia. That "waters" signify truths, and in the contrary sense, falsities, may be seen above, n.71, 483, 518, 537, 538; and that "the overflowings of waters" signify the overflowings of falsities and temptations, see also above, n. 518 .)

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