“But thou shalt remember the Lord thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day.” (Deuteronomy 8:18, KJV)

ABSTRACT

This article argues that the parable of the rich man and Lazarus serves as Christ’s definitive revelation on the doctrine of stewardship, exposing the eternal consequences of professed faith divorced from practical benevolence, grounding accountability in God’s absolute ownership, and compelling a present-life reversal of values that aligns with the sanctuary’s investigative judgment and the self-renouncing love of the Godhead. “For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.” (2 Corinthians 5:10, KJV)

STEWARDSHIP: WHAT FATE AWAITS CARELESS STEWARDS?

We stand before a narrative so piercing it feels less like a story and more like a surgical incision into the soul of every generation. The parable of the rich man and Lazarus, recorded in Luke 16, transcends a simple moral lesson about wealth and poverty; it is a cosmic courtroom drama in miniature, presenting the immutable principles of divine stewardship, the finality of probation, and the stark reality of a judgment that ratifies the choices we make at our own gates. This inquiry seeks to unpack the parable’s layered doctrinal secrets, revealing how our daily use of entrusted resources—time, influence, physical strength, and material means—inscribes our destiny in the ledgers of heaven, proving either our kinship with Christ or our tragic alliance with the rebel who first declared, “I will be like the Most High.”

WHAT LURKS BEHIND A GATE OF OPPORTUNITY?

Human destiny often hinges on thresholds we barely notice, and Christ’s parable unveils a gate of cosmic significance, a boundary between salvation and loss disguised as a mundane architectural feature. The “certain rich man” and Lazarus occupy spaces defined by that gate, a symbol of the probationary choices that separate the redeemed from the condemned. While the world sees a mere boundary between affluence and misery, the spiritual eye discerns a testing ground for character, where every glance withheld and every crumb denied etches a verdict in the books of heaven. The rich man, clad in royal purple, embodies a stewardship of utter failure, a life lived within a bubble of self-consecration to pleasure, utterly deaf to the silent sermon preached by the suffering at his entrance. Scripture establishes the foundational equality that makes his neglect so damning: “The rich and poor meet together: the Lord is the maker of them all” (Proverbs 22:2, KJV). This divine origin story frames all humanity as subjects of one Creator, negating any basis for disdain. The New Testament covenant reinforces this: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Galatians 3:28, KJV). Our unity in Christ demolishes worldly hierarchies, making our treatment of one another a direct reflection of our connection to Him. Christ’s own words anchor our purpose in fruitful service: “Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain” (John 15:16, KJV). This divine ordination is not for idle privilege but for active, enduring stewardship. The call to holiness inherently involves separation for service: “And ye shall be holy unto me: for I the Lord am holy, and have severed you from other people, that ye should be mine” (Leviticus 20:26, KJV). To be God’s steward is to be set apart as His agent. Moses foresaw persistent need as a perpetual arena for faithfulness: “For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land” (Deuteronomy 15:11, KJV). Finally, the wisdom literature binds our treatment of the poor to our honor for God Himself: “He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor” (Proverbs 14:31, KJV). Ellen G. White shatters the illusion that wealth indicates divine favor, noting, “Riches make no difference with God—are no evidence whatever of His love, and the rich man is no surer of heaven than the poor man” (In Defense of the Faith, p. 254, 1933). The parable’s warning is starkly personal: “There came a time when the rich man would have given all he possessed to have had a drop of water to cool his parched tongue” (Welfare Ministry, p. 137, 1952). The narrative serves as a universal mirror: “The rich and the poor have been represented in the Bible in the parable of the rich man and Lazarus, and those who do not deal out their bread to the hungry will meet the same fate as the rich man” (The Signs of the Times, p. 1365, 1888). Its solemn conclusion echoes through the ages: “If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead” (The Desire of Ages, p. 280, 1898). Sr. White clarifies its literary form: “The story of the rich man and Lazarus is not strictly a parable, but an apologue, like that found in Judges 9:7-15” (The Signs of the Times, p. 1365, 1888). The same truth is reiterated: “If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead” (From Heaven With Love, p. 397, 1984). This gate, therefore, represents the daily test of stewardship, yet I must ask, what specific sin transforms a prosperous man into an eternal beggar?

IS INDIFFERENCE A SILENT KILLER OF SOULS?

The rich man’s damning sin was not armed robbery or public blasphemy; it was the quiet, corrosive sin of indifference, a crime of omission that fossilizes the heart and severs it from the lifeflow of God’s mercy. He did not order Lazarus beaten; he simply allowed him to exist as part of the scenery, an inconvenient eyesore on the periphery of his opulent world. While the world often excuses passive neglect, the parable elevates it to the level of catastrophic spiritual failure, revealing a heart so encased in self that it became impervious to the promptings of the Spirit. This man represented a class who “seek all things of this world and expect that the kingdom of God adds unto them as a matter of ancestral right” (Christ’s Object Lessons, p. 261, 1900), claiming Abraham’s lineage without Abraham’s faith or works. Lazarus, a “loathsome specimen of humanity,” was God’s test placed at his gate. The law of love leaves no room for such coldness: “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the Lord” (Leviticus 19:18, KJV). This command actively seeks the good of others. The instruction for open-handed generosity is explicit: “Open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth” (Deuteronomy 15:8, KJV). True Sabbath-keeping, a sign of loyal stewardship, involves turning from self: “If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the Lord, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words” (Isaiah 58:13, KJV). The Apostle John makes the test practical and piercing: “But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” (1 John 3:17, KJV). Proverbs warns of the spiritual poverty that follows closed eyes: “He that giveth unto the poor shall not lack: but he that hideth his eyes shall have many a curse” (Proverbs 28:27, KJV). The principle of reciprocal judgment is stark: “Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard” (Proverbs 21:13, KJV). Ellen G. White directly connects the parable to this sin: “Those who do not deal out their bread to the hungry will meet the same fate as the rich man” (The Signs of the Times, p. 1365, 1888). The ultimate tragedy is the rejection of sufficient light: “If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead” (The Desire of Ages, p. 280, 1898). The literary classification as an apologue stands (The Signs of the Times, p. 1365, 1888), and its warning remains unchanged (From Heaven With Love, p. 397, 1984). The inspired pen notes this parable is claimed to teach consciousness in death (Synopsis of the Present Truth, p. 566, 1884), a point addressed later. A passage cautions against using its features to support spiritualism (Modern Spiritualism, p. 189, 1894). This chilling indifference builds its own prison, but what does heaven’s ledger reveal about the man who owned everything yet possessed nothing?

WHY DOES HEAVEN FORGET THE RICH MAN’S NAME?

In a stunning divine irony, the eternal record preserves the name of the beggar—Lazarus, “God is my help”—while the influential magnate is memorialized only as “a certain rich man,” a nameless archetype of wasted stewardship. While the world engraves the names of the powerful in marble, heaven’s registry operates on a economy of grace, valuing the faithful dependence of the lowly over the self-sufficient grandeur of the proud. This anonymity is a profound commentary; his identity was so consumed by his possessions that he lost the very selfhood that God intended to reflect His image. He lived for the “round of amusements” and the “praise and flattery of his friends” (Christ’s Object Lessons, p. 262, 1900), a steward who forgot his Master and acted as an owner, thereby forfeiting his title to the “everlasting habitations.” Christ’s warnings against earthly treasure are unequivocal: “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal” (Matthew 6:19, KJV). The core question of value echoes through eternity: “For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?” (Matthew 16:26, KJV). The stewardship of priority is clear: “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matthew 6:33, KJV). Jesus declared the impossibility of divided allegiance: “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon” (Matthew 6:24, KJV). Our use of resources flows from the heart’s treasury: “A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things” (Matthew 12:35, KJV). Paul identifies the root: “For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows” (1 Timothy 6:10, KJV). Ellen G. White again notes the story’s form (The Signs of the Times, p. 1365, 1888) and its immutable warning (From Heaven With Love, p. 397, 1984). Its misuse to prove consciousness in death is noted (Synopsis of the Present Truth, p. 566, 1884; Modern Spiritualism, p. 189, 1894). She describes God’s love as the binding force: “The love of God is a golden chain, binding finite human beings to Himself, and this love passes our knowledge since human science cannot explain it” (The Signs of the Times, July 30, 1908). This love is active: “The love of God is something more than a mere negation; it is a positive and active principle, a living spring, ever flowing to bless others” (Mind, Character, and Personality, vol. 1, p. 211, 1977). His nameless fate underscores the vanity of earthly glory, so how does the harvest of daily choices orchestrate a final, irreversible reversal?

CAN DEATH TRULY REVERSE EARTHLY FORTUNES?

The great reversal depicted in the parable is not a capricious act of divine vengeance but the inevitable harvest of seeds sown daily, the natural outgrowth of a life either aligned with or antagonistic to the law of love governing the universe. The rich man “fared sumptuously every day,” a phrase connoting habitual, ostentatious self-indulgence, while Lazarus longed merely for “crumbs which fell from the rich man’s table” (Luke 16:21). While the world perceives this as merely contrasting social fortunes, death acts as the great revealer, exposing the true spiritual currency of each life and assigning destinies accordingly. This parable “draws a stark contrast between the rich who have not made God their dependence and the poor who have” (Christ’s Object Lessons, p. 260, 1900). Death, the universal equalizer, arrives and reverses their positions. The Psalmist declares the divergent paths: “For the Lord knoweth the way of the righteous: but the way of the ungodly shall perish” (Psalm 1:6, KJV). The destiny of the forgetful is plain: “The wicked shall be turned into hell, and all the nations that forget God” (Psalm 9:17, KJV). Justice operates on earth as a precursor: “The righteous shall be recompensed in the earth: much more the wicked and the sinner” (Proverbs 11:31, KJV). The source of wealth matters: “Wealth gotten by vanity shall be diminished: but he that gathereth by labour shall increase” (Proverbs 13:11, KJV). The principle of giving is paradoxical: “There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty” (Proverbs 11:24, KJV). Generosity returns to the giver: “The liberal soul shall be made fat: and he that watereth shall be watered also himself” (Proverbs 11:25, KJV). Ellen G. White cautions against the parable’s misuse (Synopsis of the Present Truth, p. 566, 1884; Modern Spiritualism, p. 189, 1894). She reflects on the mystery of divine love (The Signs of the Times, July 30, 1908) and its active nature (Mind, Character, and Personality, vol. 1, p. 211, 1977). She points to nature’s testimony: “Nature and revelation alike testify of God’s love, for our Father in heaven is the source of life, of wisdom, and of joy” (Steps to Christ, p. 9, 1892). His essence is love: “He is love, love is the very essence of His being, love is His life, and love is the atmosphere in which He lives” (Victory in Christ, p. 8, 1975). This reversal warns all who live for self, but how can such a severe narrative simultaneously be a brilliant revelation of God’s boundless love?

HOW DOES GOD’S LOVE ILLUMINE DARKNESS?

Beneath the parable’s grim surface pulses the relentless, seeking heart of divine love, which shines not in the punishment but in the provided opportunities, the warnings given, and the grace that placed a saving test at the rich man’s very gate. While human sentiment often equates love with leniency, divine love operates as a holy, active principle that provides every necessary means for salvation and mourns when those means are spurned. The rich man’s life was a blatant rejection of the law, yet the presence of Lazarus was a daily mercy, a tangible opportunity to exercise the benevolence that would have healed his own soul. God foresaw the tragic end but did not ordain it; He provided a different path (The Desire of Ages, p. 25, 1898). Scripture proclaims His compassionate character: “The Lord is merciful and gracious, slow to anger, and plenteous in mercy” (Psalm 103:8, KJV). His thoughts toward us are benevolent: “For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end” (Jeremiah 29:11, KJV). Thanksgiving is due for His enduring goodness: “O give thanks unto the Lord; for he is good: for his mercy endureth for ever” (Psalm 136:1, KJV). He is full of compassion: “But thou, O Lord, art a God full of compassion, and gracious, long suffering, and plenteous in mercy and truth” (Psalm 86:15, KJV). His goodness rewards those who seek Him: “The Lord is good unto them that wait for him, to the soul that seeketh him” (Lamentations 3:25, KJV). He withholds no good thing: “For the Lord God is a sun and shield: the Lord will give grace and glory: no good thing will he withhold from them that walk uprightly” (Psalm 84:11, KJV). Ellen G. White describes love as a binding, mysterious chain (The Signs of the Times, July 30, 1908) and an active, blessing principle (Mind, Character, and Personality, vol. 1, p. 211, 1977). Nature and revelation jointly testify to it (Steps to Christ, p. 9, 1892), for He is its very essence (Victory in Christ, p. 8, 1975). She reiterates: “Nature and the Bible both tell us of God’s love, with the sunshine and rain telling of our Creator’s love” (Steps to Jesus, p. 9, 1981). Human love falls short: “The heart yearns for human love, but this love is not strong enough, or pure enough, or precious enough to supply the place of the love of Jesus” (The Signs of the Times, Nov. 14, 1907). This love actively seeks the lost, so how does it specifically minister to the one in rags?

DOES GRACE SEEK THE RAGGED AND FORLORN?

The tender image of Lazarus carried by angels into Abraham’s bosom is the Gospel in its most radiant form, showcasing God’s love as a gravitational force that draws the humblest, most broken life into the heart of divine comfort. While the world abandons the “loathsome” and destitute, heaven dispatches a personal escort, affirming that the suffering poor who believe are the objects of God’s most intimate attention. This scene embodies “the Gospel in Its Greatest Loveliness” (Welfare Ministry, p. 169, 1952), where the Saviour receives the poor and ignorant and feeds them with heavenly bread. Mary’s song prophesied this inversion: “He hath filled the hungry with good things; and the rich he hath sent empty away” (Luke 1:53, KJV). Divine preservation is for the faithful: “The Lord preserveth all them that love him: but all the wicked will he destroy” (Psalm 145:20, KJV). His servants are never forsaken: “The Lord redeemeth the soul of his servants: and none of them that trust in him shall be desolate” (Psalm 34:22, KJV). He actively elevates the lowly: “He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill” (Psalm 113:7, KJV). He is the helper of the helpless: “For he shall deliver the needy when he crieth; the poor also, and him that hath no helper” (Psalm 72:12, KJV). He maintains their cause: “I know that the Lord will maintain the cause of the afflicted, and the right of the poor” (Psalm 140:12, KJV). Ellen G. White points to nature’s testimony (Steps to Christ, p. 9, 1892) and God’s loving essence (Victory in Christ, p. 8, 1975). She describes a vision of God’s tender care: “I have seen the tender love that God has for His people, and it is very great, with angels over the saints with their wings spread about them” (Early Writings, p. 39, 1882). This love was demonstrated at the Fall: “The love of God is shed abroad in our hearts after the fall of our first parents, Christ declared that in order to save man from the penalty of sin, He would take human nature upon Him” (The Signs of the Times, Nov. 14, 1907). This love is practical, not sentimental: “Love is not sentimentalism, which is a snare to the soul, but the love and sympathy which Jesus would have us give to others” (Letters to Young Lovers, p. 23, 1983). We marvel at its bestowal: “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God” (Letters to Young Lovers, p. 445, 1983). This gracious pursuit culminates in a divine exchange; how does this love accomplish the restoration of a ruined soul?

CAN LOVE RESTORE A RUINED IMAGE OF GOD?

God’s love operates as the only power capable of restoring the divine image in fallen humanity, accomplishing this not through gentle persuasion alone but through the transformative, substitutionary sacrifice of Christ, who was treated as we deserve so we might be treated as He deserves. While human love may sympathize, divine love redeems, paying an infinite price to make beggars into sons. The rich man’s failure was his rejection of this love, which, had it penetrated his heart, would have flowed naturally outward to Lazarus. He gave nothing because he knew nothing of the God who gives all. The Apostle John defines this love: “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 John 4:10, KJV). Paul marks its stunning timing: “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8, KJV). It is an everlasting, drawing love: “The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee” (Jeremiah 31:3, KJV). He loves freely, healing backsliding: “I will heal their backsliding, I will love them freely: for mine anger is turned away from him” (Hosea 14:4, KJV). Our appointment is to salvation: “For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ” (1 Thessalonians 5:9, KJV). Christ bore our sins directly: “Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed” (1 Peter 2:24, KJV). Ellen G. White’s vision of angelic care (Early Writings, p. 39, 1882) and the love shown at the Fall (The Signs of the Times, Nov. 14, 1907) point to this redemption. The love we share must be practical (Letters to Young Lovers, p. 23, 1983), mirroring the Father’s adoptive love (Letters to Young Lovers, p. 445, 1983). She reiterates love’s active nature (Mind, Character, and Personality, vol. 1, p. 211, 1977) and echoes the rich man’s late regret (Welfare Ministry, p. 137, 1952). This restorative power aligns with a fundamental law; what universal principle does this love both fulfill and reveal?

WHAT LAW GOVERNS HEAVEN AND EARTH HARMONY?

The “law of self-renouncing love” is the foundational principle of God’s government, the law of life for heaven and earth, where nothing exists for itself but for the service of others, creating a harmony from which the selfish heart is the only discordant note. While the natural world instinctively ministers—the sun gives light, the flower gives fragrance—the rich man devoted all his powers to “selfish enjoyment,” placing himself outside the universal harmony and breaking his connection to God. He was a steward who refused to be the channel for love to reach the suffering. The promise of a new heart is pivotal: “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh” (Ezekiel 36:26, KJV). Love’s origin is divine: “Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God” (1 John 4:7, KJV). Humanity was created in God’s image for dominion (Genesis 1:26, KJV), placed in a garden to tend it (Genesis 2:8, 15, KJV). Riches themselves are a divine trust: “Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this is the gift of God” (Ecclesiastes 5:19, KJV). Ellen G. White warns against sentimentalism (Letters to Young Lovers, p. 23, 1983) and marvels at our adoption (Letters to Young Lovers, p. 445, 1983). She notes nature’s testimony (Steps to Jesus, p. 9, 1981) and the insufficiency of human love (The Signs of the Times, Nov. 14, 1907). She reiterates love’s active principle (Mind, Character, and Personality, vol. 1, p. 211, 1977) and highlights Christ’s mission to the needy (Welfare Ministry, p. 754, 1952). This law of love is communicated through warnings; how do the prophets function as expressions of this very love?

DO PROPHETIC WARNINGS REVEAL DIVINE COMPASSION?

The urgent appeals of Moses and the prophets, which the rich man pleads his brothers might hear, are not the threats of a vengeful deity but the passionate warnings of a loving Father, expressing the same compassion that motivates a shout to someone wandering toward a cliff. While human impatience might see only severity, God’s love, warm and comforting to the receptive, becomes a torment to those who make themselves strangers to its principles. Jesus, the embodiment of this love, came to reveal that the law of self-renouncing love is the only path to life. The Psalmist declares God’s universal goodness: “The Lord is good to all: and his tender mercies are over all his works” (Psalm 145:9, KJV). His pity is paternal: “Like as a father pitieth his children, so the Lord pitieth them that fear him” (Psalm 103:13, KJV). He rejoices over His people with singing (Zephaniah 3:17, KJV). His memory surpasses a mother’s: “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee” (Isaiah 49:15, KJV). His covenant kindness is unshakable: “For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee” (Isaiah 54:10, KJV). He betroths in love and mercy (Hosea 2:19, KJV). Ellen G. White notes nature’s testimony (Steps to Jesus, p. 9, 1981) and human love’s insufficiency (The Signs of the Times, Nov. 14, 1907). She describes love as a binding chain (The Signs of the Times, July 30, 1908) and an active spring (Mind, Character, and Personality, vol. 1, p. 211, 1977). She again points to nature and revelation (Steps to Christ, p. 9, 1892) and God’s loving essence (Victory in Christ, p. 8, 1975). These warnings are a grace, calling us to a solemn duty; what, then, is the foundational duty every steward owes to the Divine Owner?

WHAT CALLS FOR DUTY TO THE DIVINE?

The bedrock of all stewardship is the recognition of God’s absolute ownership: “The earth is the Lord’s, and the fullness thereof” (Psalm 24:1), a truth that demotes every human from owner to manager, accountable for the use of every entrusted resource. While the rich man acted as proprietor, using his wealth for “self-pleasing” and to “honor himself, not his Maker,” the faithful steward remembers he is handling another’s property and must give account (Christ’s Object Lessons, p. 262, 1900). The primary requirement is faithfulness: “Moreover it is required in stewards, that a man be found faithful” (1 Corinthians 4:2, KJV). We honor God with our substance: “Honour the Lord with thy substance, and with the firstfruits of all thine increase” (Proverbs 3:9, KJV). Giving is a heart matter: “Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver” (2 Corinthians 9:7, KJV). Systematic setting aside is advised: “Upon the first day of the week let every one of you lay by him in store, as God hath prospered him” (1 Corinthians 16:2, KJV). The sowing principle governs returns: “But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully” (2 Corinthians 9:6, KJV). Christ promises abundant return: “Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over” (Luke 6:38, KJV). Ellen G. White states we handle the Lord’s money and need daily grace (Counsels on Stewardship, p. 111, 1940). Heaven watches those in influence (Christian Leadership, p. 120, 1985). Our stewardship obliges us to God and man (Education, p. 57, 1903). Tithe is gospel revenue (Tithing Principles and Guidelines, p. 116, 1991). Practical stewardship revives professed believers (Counsels on Stewardship, p. 652, 1940). Gambling denies true stewardship (Education, p. 650, 1903). This ownership implies accountability; what is the steward’s inescapable reality?

CAN A STEWARD ESCAPE ULTIMATE ACCOUNTABILITY?

The unfaithful steward’s day of reckoning is as certain as the rising sun, a moment when borrowed resources must be accounted for, and hoarded wealth proves worthless to purchase a moment’s reprieve from the verdict of the Almighty. While the world operates on the illusion of permanent ownership, the steward lives with the conscious reality that “every man values… for all he has belongs to him only as lent by the Lord.” The rich man lent money at interest but “returned no interest for what God lent him” (Christ’s Object Lessons, p. 262, 1900). Jesus taught proportional accountability: “For unto whomsoever much is given, of him shall be much required” (Luke 12:48, KJV). Paul declares universal accounting: “So then every one of us shall give account of himself to God” (Romans 14:12, KJV). Judgment will reveal hidden things (1 Corinthians 4:5, KJV). We are stewards of God’s mysteries (1 Corinthians 4:1, KJV). The judgment seat of Christ awaits all (2 Corinthians 5:10, KJV). Christ brings His reward with Him (Revelation 22:12, KJV). Ellen G. White notes our obligation to God and man (Education, p. 57, 1903) and the sacredness of tithe (Tithing Principles and Guidelines, p. 116, 1991). Practical stewardship brings spiritual life (Counsels on Stewardship, p. 652, 1940). Gambling is a denial (Education, p. 650, 1903). We handle the Lord’s money (Counsels on Stewardship, p. 111, 1940). Heaven watches leaders (Christian Leadership, p. 120, 1985). Accountability extends beyond money; what constitutes the full portfolio of a steward’s trust?

DO TALENTS ENCOMPASS MORE THAN GOLD?

A steward’s “talents” constitute the total consecration of self and all possessions to God’s service, including time, influence, physical strength, and mental faculties—every entrusted means for which a strict account will be demanded. While the world measures stewardship in currency, God’s ledger includes the use of our entire being. The “suffering ones” at our gate are tests of our fidelity; neglecting them courts the “destiny of the wicked.” We must grow rich in good works to secure immortal life. The greatest virtue is charity (1 Corinthians 13:13, KJV). The rich are charged not to be high-minded but to trust God (1 Timothy 6:17, KJV). They are to be rich in good works and generosity (1 Timothy 6:18, KJV), laying up a good foundation for eternity (1 Timothy 6:19, KJV). Communicants should share with teachers (Galatians 6:6, KJV). The law of sowing and reaping is inviolable (Galatians 6:7, KJV). Ellen G. White notes stewardship’s practical, life-giving impact (Counsels on Stewardship, p. 652, 1940) and the denial represented by gambling (Education, p. 650, 1903). Diversities of gifts exist under one Spirit (Christian Leadership, p. 13, 1985). Every Christian is a steward (Counsels on Stewardship, p. 111, 1940). Man was placed on probation (The Atonement, p. 1101, 1884). Some misuse the parable to claim the dead are conscious (Here and Hereafter, p. 450, 1897). Among these talents, one is supremely critical; what stewardship guards the very citadel of the soul?

IS MIND STEWARDSHIP OUR MOST CRITICAL DUTY?

The stewardship of the mind is perhaps our most sacred duty to God, for it is the citadel of the soul, and the enemy’s most subtle deceptions target its “avenues.” While the rich man let his mind be clouded by flattery and pleasure, we must be faithful sentinels over our senses to prevent corrupt thoughts from defiling the soul (Testimonies for the Church, vol. 7, p. 203, 1902). We must guard our hearts diligently, for from them flow life’s issues (Proverbs 4:23, KJV). As a man thinks, so he is (Proverbs 23:7, KJV). The heart is deceitful and wicked (Jeremiah 17:9, KJV), but God searches it and rewards according to deeds (Jeremiah 17:10, KJV). We must pray for a clean heart and a renewed spirit (Psalm 51:10, KJV), begging not to be cast from God’s presence (Psalm 51:11, KJV). Ellen G. White notes diversities of gifts (Christian Leadership, p. 13, 1985) and the universal call to stewardship (Counsels on Stewardship, p. 111, 1940). We handle the Lord’s money and need daily grace (Counsels on Stewardship, p. 111, 1940). Heaven watches leaders (Christian Leadership, p. 120, 1985). Stewardship obliges us to God and man (Education, p. 57, 1903). Tithe is sacred revenue (Tithing Principles and Guidelines, p. 116, 1991). This mental vigilance must be taught; what responsibility do we bear for educating others in faithfulness?

MUST WE TEACH OTHERS TO BE FAITHFUL STEWARDS?

A crucial aspect of our duty to God is the faithful education of others in stewardship principles, particularly regarding the “obligations and duties to God, especially in regard to paying an honest tithe.” While it may be displeasing work, leaving it undone fails the flock and potentially cuts others off from eternal life. The command to tithe is plain, and ministers must teach people to render to God His own. God challenges us to test Him with tithes: “Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing” (Malachi 3:10, KJV). Withholding tithe is robbery: “Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings” (Malachi 3:8, KJV). This brings a curse (Malachi 3:9, KJV). The tithe of the land is holy to the Lord (Leviticus 27:30, KJV), as is the tithe of the herd (Leviticus 27:32, KJV). Annual tithing of increase is commanded (Deuteronomy 14:22, KJV). Ellen G. White outlines heaven’s benevolence laws (Counsels on Stewardship, p. 1, 1940). Stewardship involves not dispossessing the Lord’s money (General Conference Daily Bulletin, Jan. 30, 1893). The tithe command is plain (Testimonies for the Church, vol. 9, p. 372, 1909). Ministers must teach this (Gospel Workers, p. 222, 1915). The tithe is sacred for gospel support (Counsels on Stewardship, p. 93, 1940). It is a separate fund for messengers (Testimonies for the Church, vol. 9, p. 249, 1909). Our duty to God manifests in duty to neighbor; how does love for God translate into practical aid for the desperate?

HOW DO WE AID NEEDY NEIGHBORS NOW?

Our practical responsibility to our neighbor is the litmus test of genuine love for God, an inescapable duty that religious profession cannot bypass, as the rich man proved by his “selfishly indifferent” neglect of Lazarus. While he might have justified his inaction, divine providence placed the beggar there as a “living lesson” and a means of grace. Today, the “hungry, naked, and homeless” are close by, and neglecting them offends God and piles up guilt. Lending to the poor is lending to the Lord (Proverbs 19:17, KJV). The command to love your neighbor as yourself is foundational (Leviticus 19:18, KJV). Do not harden your heart or shut your hand from a poor brother (Deuteronomy 15:7, KJV), but open your hand wide to lend sufficiently for his need (Deuteronomy 15:8, KJV). Beware of a wicked thought that withholds because the year of release is near (Deuteronomy 15:9, KJV). Give freely, for God will bless you in all your work (Deuteronomy 15:10, KJV). Ellen G. White warns against condescension to the poor (Welfare Ministry, p. 367, 1952). Persons of wisdom should be appointed to care for the needy, especially the household of faith (Welfare Ministry, p. 874, 1952). Helping others helps us—a lesson for young disciples (Welfare Ministry, p. 1372, 1952). Christ’s chief work was preaching to the poor and ministering to the needy (Welfare Ministry, p. 754, 1952). Christian farmers can do missionary work by helping the poor find homes (Spirit of Prophecy Counsels on Self-Supporting Work, p. 119, 2005). Every tried soul needs light and sympathy (Welfare Ministry, p. 68, 1952). This duty must infuse the church; is benevolence merely an occasional act?

IS BENEVOLENCE THE CHURCH’S LIFE-BLOOD?

True benevolence is not an occasional church project but the very spirit that must infuse its life, for Jesus identifies so completely with the poor that an insult to them is an insult to Him. While the church may prioritize preaching, our ministry must include “relieving of suffering humanity,” guarding against the selfishness that hoards the “bread of life” while neighbors starve. Isaiah 58 describes the ministry that revives churches. Pure religion is visiting the afflicted and keeping unspotted (James 1:27, KJV). God’s chosen fast is to loose bonds, undo burdens, free the oppressed (Isaiah 58:6, KJV), to share bread, house the poor, and clothe the naked (Isaiah 58:7, KJV). Then light and health break forth (Isaiah 58:8, KJV), and God will answer when we call (Isaiah 58:9, KJV). If we draw out our soul to the hungry, our light will rise (Isaiah 58:10, KJV). Ellen G. White urges the lesson that helping others helps us (Welfare Ministry, p. 1372, 1952). Christ ministered to the needy (Welfare Ministry, p. 754, 1952). Farmers can help the poor settle (Spirit of Prophecy Counsels on Self-Supporting Work, p. 119, 2005). Every soul needs sympathy (Welfare Ministry, p. 68, 1952). Christianity must supply homes for the homeless (Welfare Ministry, p. 1000, 1952). Personal effort in the home circle is effective (Welfare Ministry, p. 418, 1952). This spirit must translate into action; what work brings life to both giver and receiver?

CAN MINISTRY OF ACTION REVIVE THE CHURCH?

Works of mercy like Dorcas activities and medical ministry are not optional church add-ons but carry out the “work of the gospel,” transforming nominal professors into earnest coworkers with Christ. While some may see social work as secondary, this “benevolent work” brings life into churches, proving whether God’s love truly abides in us. We should help people where they are, not necessarily in isolated institutions. Relieve your brother in decay, even if a stranger, so he may live with you (Leviticus 25:35, KJV). Blessed is he who considers the poor; the Lord will deliver him (Psalm 41:1, KJV), preserve and bless him (Psalm 41:2, KJV), and strengthen him in sickness (Psalm 41:3, KJV). Defend the poor and fatherless, do justice to the afflicted (Psalm 82:3, KJV). Deliver the poor and needy from the wicked (Psalm 82:4, KJV). Ellen G. White notes farmers’ missionary potential (Spirit of Prophecy Counsels on Self-Supporting Work, p. 119, 2005). Every tried soul needs sympathy (Welfare Ministry, p. 68, 1952). Christianity must supply homes (Welfare Ministry, p. 1000, 1952). Personal effort is most effective (Welfare Ministry, p. 418, 1952). The judgment will provide for the poor to help the needy (Welfare Ministry, p. 1000, 1952). Many professed believers have not helped the poor (The Signs of the Times, Oct. 12, 1908). Our duty begins close to home; does it encompass our own spiritual household?

DOES DUTY BEGIN WITH OUR OWN HOUSEHOLD?

Our duty to neighbor explicitly includes our own relatives and church members, for the Lord instructs families to care for their own, with the church bearing the burden only if necessary. While it’s easier to send aid afar, ignoring poverty within our spiritual household while claiming to be Abraham’s children mirrors the rich man’s sin. This practical benevolence gives spiritual life to nominal professors. One who fails to provide for his own denies the faith and is worse than an infidel (1 Timothy 5:8, KJV). We must bear one another’s burdens, fulfilling Christ’s law (Galatians 6:2, KJV). Those naming Christ must depart from iniquity (2 Timothy 2:19, KJV). Pure religion is visiting the afflicted (James 1:27, KJV). Words without needed aid are worthless (James 2:15-16, KJV). Ellen G. White says Christianity must supply homes (Welfare Ministry, p. 1000, 1952). Personal effort is key (Welfare Ministry, p. 418, 1952). The judgment will provide for the poor to help (Welfare Ministry, p. 1000, 1952). Many professed believers fail here (The Signs of the Times, Oct. 12, 1908). There is no excuse for sin (The Signs of the Times, March 7, 1888). In death, man rests until resurrection (Here and Hereafter, p. 605, 1897). The local church is the primary platform for this work; can global technology replace it?

CAN TECHNOLOGY REPLACE THE LOCAL CHURCH?

The local church remains God’s ordained platform for ministering to needs, for nothing replaces personal labor and the habits of generosity fostered in community. While technology can connect and inform, it cannot replace the embodied love of a congregation that ensures its resources serve the “least of these.” We must be stewards of time and influence, helping the church honor God through service. Scripture (via Ellen G. White) notes many profess but do not help the poor (The Signs of the Times, Oct. 12, 1908). God places the poor among us to provide opportunities (The Signs of the Times, Oct. 12, 1908). Mocking the poor reproaches God (Proverbs 17:5, KJV). The rich rule the poor (Proverbs 22:7, KJV). Do not rob or oppress the poor (Proverbs 22:22, KJV). Ellen G. White notes the professing but non-helping (The Signs of the Times, Oct. 12, 1908). The judgment will provide for helping (Welfare Ministry, p. 1000, 1952). Appoint wise persons to care for the needy (Welfare Ministry, p. 874, 1952). The lesson of mutual help must be urged (Welfare Ministry, p. 1372, 1952). Farmers can help with homes (Spirit of Prophecy Counsels on Self-Supporting Work, p. 119, 2005). Every soul needs sympathy (Welfare Ministry, p. 68, 1952). Faithful service confronts a sobering reality; what eternally separates the faithful from the faithless?

WHAT GULF SPLITS FAITHFUL FROM FAITHLESS?

The “great gulf fixed” symbolizes the finality of character formed during probation, a chasm men dig for themselves through disobedience, not a geographical feature of the afterlife. While grace is offered during life, the sunset of probation leaves no second chance; the rich man’s “too late” realization is the eternal tragedy. They fix the gulf by their own choice. God declares no peace for the wicked (Isaiah 48:22, KJV). The soul that sins shall die (Ezekiel 18:20, KJV). Sin’s wage is death; God’s gift is eternal life (Romans 6:23, KJV). Let the wicked forsake his way and return for mercy (Isaiah 55:7, KJV). Seek the Lord while He may be found (Isaiah 55:6, KJV). God executes judgments against sin (Ezekiel 5:8, KJV). Ellen G. White notes man was placed on probation (The Atonement, p. 1101, 1884). Some misuse the parable for consciousness in death (Here and Hereafter, p. 450, 1897). In death, man rests until resurrection (Here and Hereafter, p. 605, 1897). There is no excuse for sin (The Signs of the Times, March 7, 1888). God has not revealed probation’s close (Last Day Events, p. 1476, 1992). The plan is one of recovery (The Atonement, p. 1101, 1884). This gulf is tied to the true state of the dead; what does death actually entail?

DO THE DEAD AWAIT RESURRECTION CONSCIOUSLY?

Biblical anthropology, upheld by Adventist theology, teaches that death brings total unconsciousness; the dead “know not any thing,” their thoughts perish, and they rest until the resurrection. While pagan immortality beliefs twist the parable’s imagery, the Greek Hades here represents the grave, and the torment is a prophetic depiction of the future second death, a warning to the living. The dead know nothing and have no more reward (Ecclesiastes 9:5, KJV). The dead do not praise the Lord (Psalm 115:17, KJV). Their love, hatred, and envy have perished (Ecclesiastes 9:6, KJV). Do not trust in man (Psalm 146:3, KJV), whose breath returns and thoughts perish (Psalm 146:4, KJV). In death there is no remembrance of God (Psalm 6:5, KJV). Ellen G. White states man rests in dust until resurrection (Here and Hereafter, p. 605, 1897). Sin is inexcusable (The Signs of the Times, March 7, 1888). Probation’s close is unrevealed (Last Day Events, p. 1476, 1992). The plan is recovery (The Atonement, p. 1101, 1884). She describes the great judgment day (The Judgment, p. 2, 1875). The righteous themselves pass the judgment test (The Judgment. Its Events and Their Order, p. 14, 1890). This truth guards against deception, but what does the rich man’ unchanged pleas reveal?

DOES SELFISHNESS SOLIDIFY UNCHANGEABLE CHARACTER?

The rich man’s post-death pleas reveal a character solidified in selfishness; he still relies on ancestry (“Father Abraham”) and seeks privilege for his brothers, not repentance. His late realization underscores the permanence of choices made in life. The warning that “they have Moses and the prophets; let them hear them” proves sufficient; rejecting Scripture means not being persuaded even by a resurrection, as the Jewish leaders demonstrated after Lazarus of Bethany was raised. It is appointed to die once, then judgment (Hebrews 9:27, KJV). Hear God’s voice today and do not harden your heart (Hebrews 3:15, KJV). Beware an evil heart of unbelief (Hebrews 3:12, KJV). Exhort daily to avoid hardening (Hebrews 3:13, KJV). We are partakers of Christ if we hold steadfast (Hebrews 3:14, KJV). Ellen G. White notes probation’s close is unrevealed (Last Day Events, p. 1476, 1992). The plan is recovery (The Atonement, p. 1101, 1884). Understand the state of the dead to avoid demonic deception (Last Day Events, p. 982, 1992). The contrast is between eternal death and eternal life, not brief states (The Atonement, p. 348, 1884). The righteous pass the judgment test (The Judgment. Its Events and Their Order, p. 14, 1890). The great judgment day scene is described (The Judgment, p. 2, 1875). Accountability is certain; what awaits the unfaithful steward?

WHAT AWAITS THE UNFAITHFUL STEWARD?

The unfaithful steward must give account at the reckoning day; his hoarded wealth is worthless then, and death reduces the selfish to hopeless poverty. This parable mirrors earth’s closing scene, warning pleasure-seeking church members. When the dead awake, they arise with the appetites cherished in life. We must all appear before Christ’s judgment seat (2 Corinthians 5:10, KJV). Fear God who can destroy both soul and body (Matthew 10:28, KJV). We will give account for every idle word (Matthew 12:36, KJV). By words we are justified or condemned (Matthew 12:37, KJV). Words spoken in secret will be proclaimed (Luke 12:3, KJV). Ellen G. White warns of spirit deceptions (Last Day Events, p. 982, 1992). The contrast is eternal (The Atonement, p. 348, 1884). The final decision turns on our labor for the needy (The Investigative Judgment in the Writings of Ellen G. White, p. 77, 1991). The judgment has been proceeding in the sanctuary (The Investigative Judgment in the Writings of Ellen G. White, p. 77, 1991). The righteous pass the test (The Judgment. Its Events and Their Order, p. 14, 1890). The great judgment day scene (The Judgment, p. 2, 1875). This accounting leads to a final mission; what urgent action does the parable compel?

WHAT FATE BEFALLS FAITHLESS AND FAITHFUL?

The parable’s urgent call is to a revival of true godliness and practical stewardship, beginning in the church and extending to the world. We must care for those in need, educate in benevolence and tithing, and sound the alarm. Neglecting this cuts others off from life. Sound the alarm for the day of the Lord (Joel 2:1, KJV). Go, teach, and baptize all nations (Matthew 28:19, KJV). Teach them to observe all Christ commanded (Matthew 28:20, KJV). The gospel must be preached worldwide, then the end comes (Matthew 24:14, KJV). Repent and be converted for sins to be blotted out (Acts 3:19, KJV). God will send Jesus (Acts 3:20, KJV). Ellen G. White notes the righteous pass the test (The Judgment. Its Events and Their Order, p. 14, 1890). The great judgment day (The Judgment, p. 2, 1875). The final decision turns on labor for the needy (The Investigative Judgment in the Writings of Ellen G. White, p. 77, 1991). The judgment in the sanctuary (The Investigative Judgment in the Writings of Ellen G. White, p. 77, 1991). Beware spirit deceptions (Last Day Events, p. 982, 1992). The contrast is eternal (The Atonement, p. 348, 1884). The parable is a mirror; what does it reveal about our relation to God?

DOES THIS PARABLE MIRROR OUR RELATION TO GOD?

This parable is a mirror for self-examination: Are we the faithful, wise servant managing God’s household, or the unfaithful steward hiding his Lord’s gifts in the world? We secure immortal life by growing rich in good works now, anticipating when mortality puts on immortality. In Christ all are made alive (1 Corinthians 15:22, KJV). We shall not all sleep but be changed (1 Corinthians 15:51, KJV). In a moment, at the last trump, the dead will be raised incorruptible (1 Corinthians 15:52, KJV). Corruption and mortality must put on incorruption and immortality (1 Corinthians 15:53, KJV). Then death is swallowed in victory (1 Corinthians 15:54-55, KJV). Ellen G. White notes the final decision turns on labor for the needy (The Investigative Judgment in the Writings of Ellen G. White, p. 77, 1991). The judgment in the sanctuary (The Investigative Judgment in the Writings of Ellen G. White, p. 77, 1991). The righteous pass the test (The Judgment. Its Events and Their Order, p. 14, 1890). The great judgment day (The Judgment, p. 2, 1875). Watchmen have a solemn responsibility to explain God’s Word rightly (Testimonies for the Church, vol. 5, p. 68, 1889). The coming of the Son of man in glory is described (The Judgment. Its Events and Their Order, p. 520, 1890). Stewardship is a privilege; how does responsibility become a divine gift?

DOES RESPONSIBILITY OFFER DIVINE PRIVILEGE?

God makes us fellow workers in His redemptive plan, transforming stewardship from a burden into a sacred privilege and a means of bestowing His richest gifts upon His people. The signs indicate the judgment hour has come; we must not weary in well-doing, for we will reap. The dead will soon awake with their cherished appetites; let ours hunger for Christ’s righteousness. Do not be weary in well-doing, for you will reap (Galatians 6:9, KJV). God will not forget your work and labor of love (Hebrews 6:10, KJV). We labor to be accepted by Him (2 Corinthians 5:9, KJV). We must all appear before Christ’s judgment seat (2 Corinthians 5:10, KJV). Knowing the terror of the Lord, we persuade men (2 Corinthians 5:11, KJV). Whether beside ourselves or sober, it is for God and you (2 Corinthians 5:13, KJV). Ellen G. White notes the watchmen’s responsibility (Testimonies for the Church, vol. 5, p. 68, 1889). The coming of the Son of man (The Judgment. Its Events and Their Order, p. 520, 1890). Probation’s close is unrevealed (Last Day Events, p. 1476, 1992). The plan is recovery (The Atonement, p. 1101, 1884). The great judgment day (The Judgment, p. 2, 1875). The righteous pass the test (The Judgment. Its Events and Their Order, p. 14, 1890).

REFLECTING GOD’S LOVE

The concepts within this parable reflect God’s love not as a passive sentiment but as an active, seeking, and redeeming principle. His love is revealed in the very structure of the test—placing Lazarus at the gate as an opportunity for grace. It is demonstrated in the dignity given to the beggar, whose name is remembered and whose transport to Abraham’s bosom is attended by angels. It is supremely displayed in the substitutionary sacrifice of Christ, which undergirds the entire economy of salvation and makes possible the restoration of the divine image. Even the severe warnings of Moses and the prophets and the finality of the “great gulf” are acts of love, conveying the terrible consequences of rejecting the law of self-renouncing love so that we might choose life. God’s love is the golden chain that seeks to bind us to Him and to one another in a harmonious circle of benevolence.

My responsibilities toward God are total and non-negotiable. First, I must acknowledge His absolute ownership of all that I am and have—my life, time, talents, influence, and material possessions. I am a steward, not an owner. Second, I owe Him faithful management of these entrusted resources, using them in harmony with His revealed will, particularly in supporting His gospel work through tithes and offerings. Third, I am responsible for the stewardship of my mind, guarding its avenues against corruption and saturating it with His Word. Fourth, I must give an account to Him, living each day in light of the judgment seat of Christ. Finally, I have a responsibility to educate others in these principles, ensuring that my family and faith community understand and practice faithful stewardship.

My responsibilities toward my neighbor are the practical evidence of my love for God. I must actively seek the good of those in need, beginning with my own family and church household, and extending to all whom Providence places in my path. This involves opening my hand wide to lend sufficient for need, defending the cause of the afflicted, and personally ministering to the hungry, naked, and homeless. I must reject all indifference and cultivate a spirit of practical benevolence, seeing in every needy person an opportunity to serve Christ Himself. My duty is to be a channel of God’s self-renouncing love, using my time, influence, and resources to alleviate suffering and uplift humanity, thereby bearing witness to the character of my Redeemer.

The parable of the rich man and Lazarus is more than a story; it is a seismic shock to our spiritual complacency, a divine wake-up call to live as accountable stewards in the brief, probationary hour that remains. The great gulf is not yet fixed for you. Today, you stand at the gate of choice. Will you, like the rich man, allow indifference and selfishness to define your eternity? Or will you, embracing the self-renouncing love of Christ, become a faithful channel of blessing, storing up treasure in heaven and longing for the Master’s “Well done”? The investigation of our stewardship is ongoing in the heavenly sanctuary. Let this message drive you to Christ, the perfect Steward who gave all for you. Choose this day whom you will serve—and how.

“For where your treasure is, there will your heart be also.” (Matthew 6:21, KJV)

For deeper study on these pivotal truths, visit us online at http://www.faithfundamentals.blog or listen to our ongoing discussion on the podcast at: https://rss.com/podcasts/the-lamb.

Element	The Rich Man (Dives)	The Beggar (Lazarus)
Apparel	Purple and fine linen	Full of sores
Diet	Fared sumptuously every day	Desired crumbs
Social Status	Abundantly able to relieve	Without friends or home
Spiritual State	Self-pleasing, forgot accountability	Patient in suffering
Post-Mortem State	Tormented in Hades	Comforted in Abraham’s bosom
Lineage	Claimed Abrahamic descent	True child of faith

Attribute of Love	Manifestation	Biblical/SOP Reference
Probationary Grace	Offered to every soul during life	(Christ’s Object Lessons, EGW, 260)
Personal Attendance	Angels carrying Lazarus to rest	Luke 16:22
Substitution	Christ treated as we deserve	(The Desire of Ages, EGW, 25)
Universal Ministry	Creation living for others	(The Desire of Ages, EGW, 20)
Divine Sympathy	Jesus associating with the poor	(Welfare Ministry, EGW, 170)

Stewardship Dimension	Responsibility to God	Potential Failure
Material Wealth	Paying honest tithe and offerings	“Robbery recorded… in the ledger of heaven”
The Mind	Guarding the avenues to the soul	“Engrossed and absorbed… God will not be in thoughts”
Time	Making time for the marginalized	“Wasted opportunities in self-pleasing”
Influence	Proclaiming the “sacred truth”	“Used for selfish gratification”
Character	Fitting for the “heavenly places”	Arising with “same appetites and passions”

Neighborly Responsibility	Biblical Command	Practice in Reform Movement
Feeding the Hungry	“Give them to eat”	Welfare Ministry activities
Healing the Sick	“Medical Ministry in the Homes”	Medical missionary work
Housing the Homeless	“Bring the poor… to thy house”	Family and church-based care
Providing Clothing	“When thou seest the naked”	Dorcas Movement initiatives
Spiritual Fellowship	“Sympathy, tenderness, and love”	Associating with the lowly

Biblical Terminology	Exegetical Understanding	Implications
Hades (Greek)	The grave/state of death	Not a place of conscious torment
Torment in Flame	Future judgment described as present	Warning of the certainty of the harvest
Abraham’s Bosom	Fellowship of the faithful in rest	Representation of the reward of faith
The Great Gulf	Immutability of character at death	No salvation of the soul after death
Moses & Prophets	Sufficiency of the written Word	Rejection of modern “spirit” communication

Outcome of Life	The Faithful Steward	The Unfaithful Steward
Character	Softened heart, imbued with Christ	Selfish indifference to others
Reward	“Comforted” in the presence of God	“Tormented” by the memory of folly
Resurrection	Awakened to glorious immortality	Reduced to “hopeless poverty”
Legacy	“Good deeds… carried to heaven”	“No pleasant memory survives”
Eternity	“Everlasting habitations”	“Great gulf fixed” forever

SELF-REFLECTION

How can I, in my personal devotional life, delve deeper into the truths of stewardship revealed in the parable of the rich man and Lazarus, allowing them to shape my daily choices and priorities?

How can we adapt these profound themes of accountability and benevolence to be understandable and relevant to diverse audiences, from seasoned church members to new seekers or those from different faith traditions, without compromising theological accuracy?

What are the most common misconceptions about the state of the dead and probation in my community, and how can I gently but effectively correct them using Scripture and the writings of Sr. White?

In what practical ways can our local congregations and individual members become more vibrant beacons of truth and hope, living out the principles of stewardship by aiding the needy and preparing for Christ’s return?

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