1 And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods.

2 And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward.

3 Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed.

4 I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses.

5 So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord?

6 And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty.

7 Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore.

8 And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.

9 And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.

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 therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?

12 And if ye have not been faithful in that which is another man's, who shall give you that which is your own?

13 No servant 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.

14 And the Pharisees also, who were covetous, heard all these things: and they derided him.

15 And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.

16 The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it.

17 And it is easier for heaven and earth to pass, than one tittle of the law to fail.

18 Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.

19 There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day:

20 And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,

21 And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores.

22 And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried;

23 And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.

24 And he cried and said, 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.

25 But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.

26 And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.

27 Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house:

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

29 Abraham saith unto him, They have Moses and the prophets; let them hear them.

30 And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.

31 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The parable of the unjust steward.
Whatever we have, the property of it is God's; we have only the use of it, according to the direction of our great Lord, and for his honour. This steward wasted his lord's goods. And we are all liable to the same charge; we have not made due improvement of what God has trusted us with. The steward cannot deny it; he must make up his accounts, and be gone. This may teach us that death will come, and deprive us of the opportunities we now have. The steward will make friends of his lord's debtors or tenants, by striking off a considerable part of their debt to his lord. The lord referred to in this parable commended not the fraud, but the policy of the steward. In that respect alone is it so noticed. Worldly men, in the choice of their object, are foolish; but in their activity, and perseverance, they are often wiser than believers. The unjust steward is not set before us as an example in cheating his master, or to justify any dishonesty, but to point out the careful ways of worldly men. It would be well if the children of light would learn wisdom from the men of the world, and would as earnestly pursue their better object. The true riches signify spiritual blessings; and if a man spends upon himself, or hoards up what God has trusted to him, as to outward things, what evidence can he have, that he is an heir of God through Christ? The riches of this world are deceitful and uncertain. Let us be convinced that those are truly rich, and very rich, who are rich in faith, and rich toward God, rich in Christ, in the promises; let us then lay up our treasure in heaven, and expect our portion from thence.
John Wesley's Bible Commentary
And he said also to his disciples - Not only to the scribes and Pharisees to whom he had hitherto been speaking, but to all the younger as well as the elder brethren: to the returning prodigals who were now his disciples. A certain rich man had a steward - Christ here teaches all that are now in favour with God, particularly pardoned penitents, to behave wisely in what is committed to them.
John Calvin Bible Commentary
It is you that justify yourselves before men.We see that Christ does not give way to their disdainful conduct, but constantly maintains the authority of his doctrine in opposition to their mockery; and it is the duty of all the ministers of the Gospel to pursue the same course, by meeting ungodly despisers with the dreadful judgment of God. He declares that the hypocrisy, with which they deceive the eyes of men, will be of no avail to them at the judgment-seat of God. They were unwilling to have it thought that their mockery was intended as a defense of theircovetousness. But Christ affirms that this venom breaks out from a concealed ulcer; just as if one were to tell the mitred prelates of our own day, that their hostility to the Gospel arises from the severity with which it attacks their hidden vices.But God knoweth your hearts.He says that they reckon it enough if they appear to be good in the eyes of men, and if they can boast of a pretended sanctity; but thatGod, who knoweth the hearts,is well acquainted with the vices which they conceal from the view of the world. And here we must attend to the distinction between the judgments of God and the judgments of men; for men bestow approbation on outward appearances, but at the judgment-seat of God nothing is approved but an upright heart. There is added a striking observation:What is highly esteemed by men is abomination in the sight of God.Not that God rejects those virtues, the approbation of which He hath engraved on the hearts of men; but that God detests whatever men are disposed, of their own accord, to applaud. Hence it is evident in what light we ought to view all pretended acts of worship which the world contrives according to its own fancy. How much soever they may please their inventors, Christ pronounces that they are not only vain and worthless, but are even detestable.
McArther Bible Commentary
steward. A steward was a trusted servant, usually someone born in the household, who was chief of the management and distribution of household provisions. He provided food for all the other servants, thus managing his master's resources for the well being of others. He acted as an agent for his master, with full authority to transact business in the master's name. was wasting his goods. His prodigality is a thread that ties this parable to the preceding one. Like the younger son in the earlier parable, this steward was guilty of wasting the resources available to him. Unlike the prodigal, however, he had enough sense to make sure that his wastefulness did not leave him friendless and unprovided for in the future.
Bible Cross References
Matthew 20:8 Luke 12:42 Luke 15:13 Luke 16:2

Verse 2

Matthew Henry's Concise Bible Commentary
The parable of the unjust steward.
Whatever we have, the property of it is God's; we have only the use of it, according to the direction of our great Lord, and for his honour. This steward wasted his lord's goods. And we are all liable to the same charge; we have not made due improvement of what God has trusted us with. The steward cannot deny it; he must make up his accounts, and be gone. This may teach us that death will come, and deprive us of the opportunities we now have. The steward will make friends of his lord's debtors or tenants, by striking off a considerable part of their debt to his lord. The lord referred to in this parable commended not the fraud, but the policy of the steward. In that respect alone is it so noticed. Worldly men, in the choice of their object, are foolish; but in their activity, and perseverance, they are often wiser than believers. The unjust steward is not set before us as an example in cheating his master, or to justify any dishonesty, but to point out the careful ways of worldly men. It would be well if the children of light would learn wisdom from the men of the world, and would as earnestly pursue their better object. The true riches signify spiritual blessings; and if a man spends upon himself, or hoards up what God has trusted to him, as to outward things, what evidence can he have, that he is an heir of God through Christ? The riches of this world are deceitful and uncertain. Let us be convinced that those are truly rich, and very rich, who are rich in faith, and rich toward God, rich in Christ, in the promises; let us then lay up our treasure in heaven, and expect our portion from thence.
John Calvin Bible Commentary
It is you that justify yourselves before men.We see that Christ does not give way to their disdainful conduct, but constantly maintains the authority of his doctrine in opposition to their mockery; and it is the duty of all the ministers of the Gospel to pursue the same course, by meeting ungodly despisers with the dreadful judgment of God. He declares that the hypocrisy, with which they deceive the eyes of men, will be of no avail to them at the judgment-seat of God. They were unwilling to have it thought that their mockery was intended as a defense of theircovetousness. But Christ affirms that this venom breaks out from a concealed ulcer; just as if one were to tell the mitred prelates of our own day, that their hostility to the Gospel arises from the severity with which it attacks their hidden vices.But God knoweth your hearts.He says that they reckon it enough if they appear to be good in the eyes of men, and if they can boast of a pretended sanctity; but thatGod, who knoweth the hearts,is well acquainted with the vices which they conceal from the view of the world. And here we must attend to the distinction between the judgments of God and the judgments of men; for men bestow approbation on outward appearances, but at the judgment-seat of God nothing is approved but an upright heart. There is added a striking observation:What is highly esteemed by men is abomination in the sight of God.Not that God rejects those virtues, the approbation of which He hath engraved on the hearts of men; but that God detests whatever men are disposed, of their own accord, to applaud. Hence it is evident in what light we ought to view all pretended acts of worship which the world contrives according to its own fancy. How much soever they may please their inventors, Christ pronounces that they are not only vain and worthless, but are even detestable.
McArther Bible Commentary
you can no longer be steward. By announcing his intention to fire the man, the owner acted unwisely, and it cost him even more. Evidently, he thought the man guilty of incompetence, rather than fraud. That would explain his reaction in verse Luk 16:8.
Bible Cross References
Matthew 12:36 Matthew 20:8 Luke 16:1 Luke 16:3

Verse 3

Matthew Henry's Concise Bible Commentary
The parable of the unjust steward.
Whatever we have, the property of it is God's; we have only the use of it, according to the direction of our great Lord, and for his honour. This steward wasted his lord's goods. And we are all liable to the same charge; we have not made due improvement of what God has trusted us with. The steward cannot deny it; he must make up his accounts, and be gone. This may teach us that death will come, and deprive us of the opportunities we now have. The steward will make friends of his lord's debtors or tenants, by striking off a considerable part of their debt to his lord. The lord referred to in this parable commended not the fraud, but the policy of the steward. In that respect alone is it so noticed. Worldly men, in the choice of their object, are foolish; but in their activity, and perseverance, they are often wiser than believers. The unjust steward is not set before us as an example in cheating his master, or to justify any dishonesty, but to point out the careful ways of worldly men. It would be well if the children of light would learn wisdom from the men of the world, and would as earnestly pursue their better object. The true riches signify spiritual blessings; and if a man spends upon himself, or hoards up what God has trusted to him, as to outward things, what evidence can he have, that he is an heir of God through Christ? The riches of this world are deceitful and uncertain. Let us be convinced that those are truly rich, and very rich, who are rich in faith, and rich toward God, rich in Christ, in the promises; let us then lay up our treasure in heaven, and expect our portion from thence.
John Wesley's Bible Commentary
To beg I am ashamed - But not ashamed to cheat! This was likewise a sense of honour! "By men called honour, but by angels pride."
John Calvin Bible Commentary
It is you that justify yourselves before men.We see that Christ does not give way to their disdainful conduct, but constantly maintains the authority of his doctrine in opposition to their mockery; and it is the duty of all the ministers of the Gospel to pursue the same course, by meeting ungodly despisers with the dreadful judgment of God. He declares that the hypocrisy, with which they deceive the eyes of men, will be of no avail to them at the judgment-seat of God. They were unwilling to have it thought that their mockery was intended as a defense of theircovetousness. But Christ affirms that this venom breaks out from a concealed ulcer; just as if one were to tell the mitred prelates of our own day, that their hostility to the Gospel arises from the severity with which it attacks their hidden vices.But God knoweth your hearts.He says that they reckon it enough if they appear to be good in the eyes of men, and if they can boast of a pretended sanctity; but thatGod, who knoweth the hearts,is well acquainted with the vices which they conceal from the view of the world. And here we must attend to the distinction between the judgments of God and the judgments of men; for men bestow approbation on outward appearances, but at the judgment-seat of God nothing is approved but an upright heart. There is added a striking observation:What is highly esteemed by men is abomination in the sight of God.Not that God rejects those virtues, the approbation of which He hath engraved on the hearts of men; but that God detests whatever men are disposed, of their own accord, to applaud. Hence it is evident in what light we ought to view all pretended acts of worship which the world contrives according to its own fancy. How much soever they may please their inventors, Christ pronounces that they are not only vain and worthless, but are even detestable.
McArther Bible Commentary
I cannot dig. I.e., he did not consider himself fit for physical labor.
Bible Cross References
Matthew 20:8 Luke 16:2 Luke 16:4

Verse 4

Matthew Henry's Concise Bible Commentary
The parable of the unjust steward.
Whatever we have, the property of it is God's; we have only the use of it, according to the direction of our great Lord, and for his honour. This steward wasted his lord's goods. And we are all liable to the same charge; we have not made due improvement of what God has trusted us with. The steward cannot deny it; he must make up his accounts, and be gone. This may teach us that death will come, and deprive us of the opportunities we now have. The steward will make friends of his lord's debtors or tenants, by striking off a considerable part of their debt to his lord. The lord referred to in this parable commended not the fraud, but the policy of the steward. In that respect alone is it so noticed. Worldly men, in the choice of their object, are foolish; but in their activity, and perseverance, they are often wiser than believers. The unjust steward is not set before us as an example in cheating his master, or to justify any dishonesty, but to point out the careful ways of worldly men. It would be well if the children of light would learn wisdom from the men of the world, and would as earnestly pursue their better object. The true riches signify spiritual blessings; and if a man spends upon himself, or hoards up what God has trusted to him, as to outward things, what evidence can he have, that he is an heir of God through Christ? The riches of this world are deceitful and uncertain. Let us be convinced that those are truly rich, and very rich, who are rich in faith, and rich toward God, rich in Christ, in the promises; let us then lay up our treasure in heaven, and expect our portion from thence.
John Wesley's Bible Commentary
I know - That is, I am resolved, what to do.
John Calvin Bible Commentary
It is you that justify yourselves before men.We see that Christ does not give way to their disdainful conduct, but constantly maintains the authority of his doctrine in opposition to their mockery; and it is the duty of all the ministers of the Gospel to pursue the same course, by meeting ungodly despisers with the dreadful judgment of God. He declares that the hypocrisy, with which they deceive the eyes of men, will be of no avail to them at the judgment-seat of God. They were unwilling to have it thought that their mockery was intended as a defense of theircovetousness. But Christ affirms that this venom breaks out from a concealed ulcer; just as if one were to tell the mitred prelates of our own day, that their hostility to the Gospel arises from the severity with which it attacks their hidden vices.But God knoweth your hearts.He says that they reckon it enough if they appear to be good in the eyes of men, and if they can boast of a pretended sanctity; but thatGod, who knoweth the hearts,is well acquainted with the vices which they conceal from the view of the world. And here we must attend to the distinction between the judgments of God and the judgments of men; for men bestow approbation on outward appearances, but at the judgment-seat of God nothing is approved but an upright heart. There is added a striking observation:What is highly esteemed by men is abomination in the sight of God.Not that God rejects those virtues, the approbation of which He hath engraved on the hearts of men; but that God detests whatever men are disposed, of their own accord, to applaud. Hence it is evident in what light we ought to view all pretended acts of worship which the world contrives according to its own fancy. How much soever they may please their inventors, Christ pronounces that they are not only vain and worthless, but are even detestable.
McArther Bible Commentary
resolved what to do. Cleverly, he arranged to give large discounts to his master's debtors, which they would eagerly agree to pay. receive me into their houses. By reducing their debts to his master, he gained their indebtedness to him. They would, thus, be obligated to take him into their homes when he was put out of his master's home.
Bible Cross References
Luke 16:3 Luke 16:5 Luke 16:9

Verse 5

Matthew Henry's Concise Bible Commentary
The parable of the unjust steward.
Whatever we have, the property of it is God's; we have only the use of it, according to the direction of our great Lord, and for his honour. This steward wasted his lord's goods. And we are all liable to the same charge; we have not made due improvement of what God has trusted us with. The steward cannot deny it; he must make up his accounts, and be gone. This may teach us that death will come, and deprive us of the opportunities we now have. The steward will make friends of his lord's debtors or tenants, by striking off a considerable part of their debt to his lord. The lord referred to in this parable commended not the fraud, but the policy of the steward. In that respect alone is it so noticed. Worldly men, in the choice of their object, are foolish; but in their activity, and perseverance, they are often wiser than believers. The unjust steward is not set before us as an example in cheating his master, or to justify any dishonesty, but to point out the careful ways of worldly men. It would be well if the children of light would learn wisdom from the men of the world, and would as earnestly pursue their better object. The true riches signify spiritual blessings; and if a man spends upon himself, or hoards up what God has trusted to him, as to outward things, what evidence can he have, that he is an heir of God through Christ? The riches of this world are deceitful and uncertain. Let us be convinced that those are truly rich, and very rich, who are rich in faith, and rich toward God, rich in Christ, in the promises; let us then lay up our treasure in heaven, and expect our portion from thence.
John Calvin Bible Commentary
It is you that justify yourselves before men.We see that Christ does not give way to their disdainful conduct, but constantly maintains the authority of his doctrine in opposition to their mockery; and it is the duty of all the ministers of the Gospel to pursue the same course, by meeting ungodly despisers with the dreadful judgment of God. He declares that the hypocrisy, with which they deceive the eyes of men, will be of no avail to them at the judgment-seat of God. They were unwilling to have it thought that their mockery was intended as a defense of theircovetousness. But Christ affirms that this venom breaks out from a concealed ulcer; just as if one were to tell the mitred prelates of our own day, that their hostility to the Gospel arises from the severity with which it attacks their hidden vices.But God knoweth your hearts.He says that they reckon it enough if they appear to be good in the eyes of men, and if they can boast of a pretended sanctity; but thatGod, who knoweth the hearts,is well acquainted with the vices which they conceal from the view of the world. And here we must attend to the distinction between the judgments of God and the judgments of men; for men bestow approbation on outward appearances, but at the judgment-seat of God nothing is approved but an upright heart. There is added a striking observation:What is highly esteemed by men is abomination in the sight of God.Not that God rejects those virtues, the approbation of which He hath engraved on the hearts of men; but that God detests whatever men are disposed, of their own accord, to applaud. Hence it is evident in what light we ought to view all pretended acts of worship which the world contrives according to its own fancy. How much soever they may please their inventors, Christ pronounces that they are not only vain and worthless, but are even detestable.
Bible Cross References
Matthew 6:12 Matthew 18:28 Luke 16:4 Luke 16:6

Verse 6

Matthew Henry's Concise Bible Commentary
The parable of the unjust steward.
Whatever we have, the property of it is God's; we have only the use of it, according to the direction of our great Lord, and for his honour. This steward wasted his lord's goods. And we are all liable to the same charge; we have not made due improvement of what God has trusted us with. The steward cannot deny it; he must make up his accounts, and be gone. This may teach us that death will come, and deprive us of the opportunities we now have. The steward will make friends of his lord's debtors or tenants, by striking off a considerable part of their debt to his lord. The lord referred to in this parable commended not the fraud, but the policy of the steward. In that respect alone is it so noticed. Worldly men, in the choice of their object, are foolish; but in their activity, and perseverance, they are often wiser than believers. The unjust steward is not set before us as an example in cheating his master, or to justify any dishonesty, but to point out the careful ways of worldly men. It would be well if the children of light would learn wisdom from the men of the world, and would as earnestly pursue their better object. The true riches signify spiritual blessings; and if a man spends upon himself, or hoards up what God has trusted to him, as to outward things, what evidence can he have, that he is an heir of God through Christ? The riches of this world are deceitful and uncertain. Let us be convinced that those are truly rich, and very rich, who are rich in faith, and rich toward God, rich in Christ, in the promises; let us then lay up our treasure in heaven, and expect our portion from thence.
John Calvin Bible Commentary
It is you that justify yourselves before men.We see that Christ does not give way to their disdainful conduct, but constantly maintains the authority of his doctrine in opposition to their mockery; and it is the duty of all the ministers of the Gospel to pursue the same course, by meeting ungodly despisers with the dreadful judgment of God. He declares that the hypocrisy, with which they deceive the eyes of men, will be of no avail to them at the judgment-seat of God. They were unwilling to have it thought that their mockery was intended as a defense of theircovetousness. But Christ affirms that this venom breaks out from a concealed ulcer; just as if one were to tell the mitred prelates of our own day, that their hostility to the Gospel arises from the severity with which it attacks their hidden vices.But God knoweth your hearts.He says that they reckon it enough if they appear to be good in the eyes of men, and if they can boast of a pretended sanctity; but thatGod, who knoweth the hearts,is well acquainted with the vices which they conceal from the view of the world. And here we must attend to the distinction between the judgments of God and the judgments of men; for men bestow approbation on outward appearances, but at the judgment-seat of God nothing is approved but an upright heart. There is added a striking observation:What is highly esteemed by men is abomination in the sight of God.Not that God rejects those virtues, the approbation of which He hath engraved on the hearts of men; but that God detests whatever men are disposed, of their own accord, to applaud. Hence it is evident in what light we ought to view all pretended acts of worship which the world contrives according to its own fancy. How much soever they may please their inventors, Christ pronounces that they are not only vain and worthless, but are even detestable.
McArther Bible Commentary
quickly. This was a secret transaction, unauthorized by the master. The borrower was guilty of deliberate complicity in the man's fraud.
Bible Cross References
Matthew 20:8 Luke 16:5 Luke 16:7 John 2:6

Verse 7

Matthew Henry's Concise Bible Commentary
The parable of the unjust steward.
Whatever we have, the property of it is God's; we have only the use of it, according to the direction of our great Lord, and for his honour. This steward wasted his lord's goods. And we are all liable to the same charge; we have not made due improvement of what God has trusted us with. The steward cannot deny it; he must make up his accounts, and be gone. This may teach us that death will come, and deprive us of the opportunities we now have. The steward will make friends of his lord's debtors or tenants, by striking off a considerable part of their debt to his lord. The lord referred to in this parable commended not the fraud, but the policy of the steward. In that respect alone is it so noticed. Worldly men, in the choice of their object, are foolish; but in their activity, and perseverance, they are often wiser than believers. The unjust steward is not set before us as an example in cheating his master, or to justify any dishonesty, but to point out the careful ways of worldly men. It would be well if the children of light would learn wisdom from the men of the world, and would as earnestly pursue their better object. The true riches signify spiritual blessings; and if a man spends upon himself, or hoards up what God has trusted to him, as to outward things, what evidence can he have, that he is an heir of God through Christ? The riches of this world are deceitful and uncertain. Let us be convinced that those are truly rich, and very rich, who are rich in faith, and rich toward God, rich in Christ, in the promises; let us then lay up our treasure in heaven, and expect our portion from thence.
John Calvin Bible Commentary
It is you that justify yourselves before men.We see that Christ does not give way to their disdainful conduct, but constantly maintains the authority of his doctrine in opposition to their mockery; and it is the duty of all the ministers of the Gospel to pursue the same course, by meeting ungodly despisers with the dreadful judgment of God. He declares that the hypocrisy, with which they deceive the eyes of men, will be of no avail to them at the judgment-seat of God. They were unwilling to have it thought that their mockery was intended as a defense of theircovetousness. But Christ affirms that this venom breaks out from a concealed ulcer; just as if one were to tell the mitred prelates of our own day, that their hostility to the Gospel arises from the severity with which it attacks their hidden vices.But God knoweth your hearts.He says that they reckon it enough if they appear to be good in the eyes of men, and if they can boast of a pretended sanctity; but thatGod, who knoweth the hearts,is well acquainted with the vices which they conceal from the view of the world. And here we must attend to the distinction between the judgments of God and the judgments of men; for men bestow approbation on outward appearances, but at the judgment-seat of God nothing is approved but an upright heart. There is added a striking observation:What is highly esteemed by men is abomination in the sight of God.Not that God rejects those virtues, the approbation of which He hath engraved on the hearts of men; but that God detests whatever men are disposed, of their own accord, to applaud. Hence it is evident in what light we ought to view all pretended acts of worship which the world contrives according to its own fancy. How much soever they may please their inventors, Christ pronounces that they are not only vain and worthless, but are even detestable.
Bible Cross References
Matthew 18:28 Luke 2:37 Luke 16:6 Luke 16:8

Verse 8

Matthew Henry's Concise Bible Commentary
The parable of the unjust steward.
Whatever we have, the property of it is God's; we have only the use of it, according to the direction of our great Lord, and for his honour. This steward wasted his lord's goods. And we are all liable to the same charge; we have not made due improvement of what God has trusted us with. The steward cannot deny it; he must make up his accounts, and be gone. This may teach us that death will come, and deprive us of the opportunities we now have. The steward will make friends of his lord's debtors or tenants, by striking off a considerable part of their debt to his lord. The lord referred to in this parable commended not the fraud, but the policy of the steward. In that respect alone is it so noticed. Worldly men, in the choice of their object, are foolish; but in their activity, and perseverance, they are often wiser than believers. The unjust steward is not set before us as an example in cheating his master, or to justify any dishonesty, but to point out the careful ways of worldly men. It would be well if the children of light would learn wisdom from the men of the world, and would as earnestly pursue their better object. The true riches signify spiritual blessings; and if a man spends upon himself, or hoards up what God has trusted to him, as to outward things, what evidence can he have, that he is an heir of God through Christ? The riches of this world are deceitful and uncertain. Let us be convinced that those are truly rich, and very rich, who are rich in faith, and rich toward God, rich in Christ, in the promises; let us then lay up our treasure in heaven, and expect our portion from thence.
John Wesley's Bible Commentary
And the lord commended the unjust steward - Namely, in this respect, because he had used timely precaution: so that though the dishonesty of such a servant be detestable, yet his foresight, care, and contrivance, about the interests of this life, deserve our imitation, with regard to the more important affairs of another. The children of this world - Those who seek no other portion than this world: Are wiser - Not absolutely, for they are, one and all, egregious fools; but they are more consistent with themselves; they are truer to their principles; they more steadily pursue their end; they are wiser in their generation - That is, in their own way, than the children of light - The children of God, whose light shines on their hearts.
John Calvin Bible Commentary
And the master commended the unjust stewardHere it is obvious that if we were to attempt to find a meaning for every minute circumstance, we would act absurdly. To make donations out of what belongs to another man, is an action which is very far from deserving applause; and who would patiently endure that an unprincipled villain should rob him of his property, and give it away according to his own fancy? It were indeed the grossest stupidity, if that man who beheld a portion of his substance taken away, shouldcommendthe person who stole the remainder of it and bestowed it on others. But Christ only meant what he adds a little afterwards, that ungodly and worldly men are more industrious and skillful in conducting the affairs of this fading life, than the children of God are anxious to obtain the heavenly and eternal life, or careful to make it the subject of their study and meditation.By this comparison he charges us with highly criminal indifference, in not providing for the future, with at least as much earnestness as ungodly men display by attending to their own interests in this world. How disgraceful is it that the children of light,whom God enlightens by his Spirit and word, should slumber and neglect the hope of eternal blessedness held out to them, while worldly men are so eagerly bent on their own accommodations, and so provident and sagacious! Hence we infer, that our Lord does not intend to compare the wisdom of the Spirit to the wisdom of the flesh, (which could not have been done without pouring contempt on God himself,) but only to arouse believers to consider more attentively what belongs to the future life, and not to shut their eyes against the light of the Gospel, when they perceive that even the blind, amidst their darkness, see more clearly. And, indeed,the children of lightought to be more powerfully excited, when they beholdthe children of this worldmaking provision against a distant period, for a life which is fading, and which passes in a moment.
John Calvin Bible Commentary
It is you that justify yourselves before men.We see that Christ does not give way to their disdainful conduct, but constantly maintains the authority of his doctrine in opposition to their mockery; and it is the duty of all the ministers of the Gospel to pursue the same course, by meeting ungodly despisers with the dreadful judgment of God. He declares that the hypocrisy, with which they deceive the eyes of men, will be of no avail to them at the judgment-seat of God. They were unwilling to have it thought that their mockery was intended as a defense of theircovetousness. But Christ affirms that this venom breaks out from a concealed ulcer; just as if one were to tell the mitred prelates of our own day, that their hostility to the Gospel arises from the severity with which it attacks their hidden vices.But God knoweth your hearts.He says that they reckon it enough if they appear to be good in the eyes of men, and if they can boast of a pretended sanctity; but thatGod, who knoweth the hearts,is well acquainted with the vices which they conceal from the view of the world. And here we must attend to the distinction between the judgments of God and the judgments of men; for men bestow approbation on outward appearances, but at the judgment-seat of God nothing is approved but an upright heart. There is added a striking observation:What is highly esteemed by men is abomination in the sight of God.Not that God rejects those virtues, the approbation of which He hath engraved on the hearts of men; but that God detests whatever men are disposed, of their own accord, to applaud. Hence it is evident in what light we ought to view all pretended acts of worship which the world contrives according to its own fancy. How much soever they may please their inventors, Christ pronounces that they are not only vain and worthless, but are even detestable.
McArther Bible Commentary
the master commended the unjust steward. Outwitted, he applauded the man's cunning. His admiration for the evil steward's criminal genius shows that he, too, was a wicked man. It is the natural tendency of fallen hearts to admire a villain's craftiness (Psa 49:18). Note that all the characters in this parable are unjust, unscrupulous, and corrupt. more shrewd. I.e., most unbelievers are wiser in the ways of the world than some believers ("sons of light," cf. Joh 12:36; Eph 5:18) are toward the things of God.
Bible Cross References
Matthew 12:32 Luke 16:7 Luke 20:34 Luke 20:35 John 12:36 Ephesians 5:8 1 Thessalonians 5:5

Verse 9

Matthew Henry's Concise Bible Commentary
The parable of the unjust steward.
Whatever we have, the property of it is God's; we have only the use of it, according to the direction of our great Lord, and for his honour. This steward wasted his lord's goods. And we are all liable to the same charge; we have not made due improvement of what God has trusted us with. The steward cannot deny it; he must make up his accounts, and be gone. This may teach us that death will come, and deprive us of the opportunities we now have. The steward will make friends of his lord's debtors or tenants, by striking off a considerable part of their debt to his lord. The lord referred to in this parable commended not the fraud, but the policy of the steward. In that respect alone is it so noticed. Worldly men, in the choice of their object, are foolish; but in their activity, and perseverance, they are often wiser than believers. The unjust steward is not set before us as an example in cheating his master, or to justify any dishonesty, but to point out the careful ways of worldly men. It would be well if the children of light would learn wisdom from the men of the world, and would as earnestly pursue their better object. The true riches signify spiritual blessings; and if a man spends upon himself, or hoards up what God has trusted to him, as to outward things, what evidence can he have, that he is an heir of God through Christ? The riches of this world are deceitful and uncertain. Let us be convinced that those are truly rich, and very rich, who are rich in faith, and rich toward God, rich in Christ, in the promises; let us then lay up our treasure in heaven, and expect our portion from thence.
John Wesley's Bible Commentary
And I say to you - Be good stewards even of the lowest talents wherewith God hath intrusted you. Mammon means riches or money. It is termed the mammon of unrighteousness, because of the manner wherein it is commonly either procured or employed. Make yourselves friends of this, by doing all possible good, particularly to the children of God: that when ye fail, when your flesh and your heart faileth, when this earthly tabernacle is dissolved, those of them who have gone before may receive, may welcome you into the everlasting habitations.
John Calvin Bible Commentary
Make to yourselves friends.As in the words which were last considered Christ did not enjoin us to offer sacrifices to God out of the fruits of extortion, so now he does not mean that we ought to search for defenders or advocates, who will throw around us the shield of their protection; but teaches us that by acts of charity we obtain favor with God, who has promised, thatto the merciful he will show himself merciful, (Psalm 18:25.) It is highly foolish and absurd to infer from this passage, that the prayers or approbation of the dead are of service to us: for, on that supposition, all that is bestowed on unworthy persons would be thrown away; but the depravity of men does not prevent the Lord from placing on his records all that we have expended on the poor. The Lord looks not to the persons, but to the work itself, so that our liberality, though it may happen to be exercised towards ungrateful men, will be of avail to us in the sight of God. But then he appears to intimate that eternal life depends on our merits. I reply: it is sufficiently plain from the context that he speaks after the manner of men. One who possesses extensive influence or wealth, if he procure friends during his prosperity, has persons who will support him when he is visited by adversity. In like manner, our kindness to the poor will be a seasonable relief to us; for whatever any man may have generously bestowed on his neighbors the Lord acknowledges as if it had been done to himself.When you fail.By this word he expresses the time of death, and reminds us that the time of our administration will be short, lest the confident expectation of a longer continuance of life should make us take a firmer grasp. The greater part are sunk in slumber through their wealth; many squander what they have on superfluities; while the niggardliness of others keeps it back, and deprives both themselves and others of the benefit. Whence comes all this, but because they are led astray by an unfounded expectation of long life, and give themselves up to every kind of indulgence?Of the mammon of unrighteousness.By giving this name to riches, he intends to render them an object of our suspicion, because for the most part they involve their possessors inunrighteousnessThough in themselves they are not evil, yet as it rarely happens that they are obtained without deceit, or violence, or some other unlawful expedient, or that the enjoyment of them is unaccompanied by pride, or luxury, or some other wicked disposition, Christ justly represents them as worthy of our suspicion; just as on another occasion he called themthorns, (Matthew 13:7,22.) It would appear that a contrast, though not expressed, is intended to be supplied, to this effect; that riches, which otherwise, in consequence of wicked abuse, polluted their possessors, and are almost in every ease allurements of sin, ought to be directed to a contrary object, to be the means of procuring favor for us. Let us also remember what I have formerly stated, that God does not demand sacrifice to be made from booty unjustly acquired, as if he were the partner of thieves, and that it is rather a warning given to believers to keep themselves free fromunrighteousness
John Calvin Bible Commentary
It is you that justify yourselves before men.We see that Christ does not give way to their disdainful conduct, but constantly maintains the authority of his doctrine in opposition to their mockery; and it is the duty of all the ministers of the Gospel to pursue the same course, by meeting ungodly despisers with the dreadful judgment of God. He declares that the hypocrisy, with which they deceive the eyes of men, will be of no avail to them at the judgment-seat of God. They were unwilling to have it thought that their mockery was intended as a defense of theircovetousness. But Christ affirms that this venom breaks out from a concealed ulcer; just as if one were to tell the mitred prelates of our own day, that their hostility to the Gospel arises from the severity with which it attacks their hidden vices.But God knoweth your hearts.He says that they reckon it enough if they appear to be good in the eyes of men, and if they can boast of a pretended sanctity; but thatGod, who knoweth the hearts,is well acquainted with the vices which they conceal from the view of the world. And here we must attend to the distinction between the judgments of God and the judgments of men; for men bestow approbation on outward appearances, but at the judgment-seat of God nothing is approved but an upright heart. There is added a striking observation:What is highly esteemed by men is abomination in the sight of God.Not that God rejects those virtues, the approbation of which He hath engraved on the hearts of men; but that God detests whatever men are disposed, of their own accord, to applaud. Hence it is evident in what light we ought to view all pretended acts of worship which the world contrives according to its own fancy. How much soever they may please their inventors, Christ pronounces that they are not only vain and worthless, but are even detestable.
McArther Bible Commentary
unrighteous mammon. I.e., money. The unjust steward used his master's money to buy earthly friends; believers are to use their Master's money in a way that will accrue friends for eternity-by investing in the kingdom gospel that brings sinners to salvation, so that when they arrive in heaven ("an everlasting home"), those sinners will be there to welcome them. Christ did not commend the man's dishonesty; He pointedly called him "unjust" (Luk 16:8). He only used him as an illustration to show that even the most wicked sons of this world are shrewd enough to provide for themselves against coming evil. Believers ought to be more shrewd, because they are concerned with eternal matters, not just earthly ones. Cf. Luk 12:33; Mat 6:19-21. Key Word Mammon: Luk 16:9, Luk 16:11, Luk 16:13-lit. "wealth," "money," or "property." In Luke 16, this word is used for "riches." Mammon is also considered an idol or god of the human heart that is in conflict with the true God. The Bible proclaims it is impossible to serve this god of the world and the true God at the same time.
Bible Cross References
Matthew 6:24 Matthew 19:21 Luke 11:41 Luke 12:33 Luke 16:4 Luke 16:11 Luke 16:13

Verse 10

Matthew Henry's Concise Bible Commentary
The parable of the unjust steward.
Whatever we have, the property of it is God's; we have only the use of it, according to the direction of our great Lord, and for his honour. This steward wasted his lord's goods. And we are all liable to the same charge; we have not made due improvement of what God has trusted us with. The steward cannot deny it; he must make up his accounts, and be gone. This may teach us that death will come, and deprive us of the opportunities we now have. The steward will make friends of his lord's debtors or tenants, by striking off a considerable part of their debt to his lord. The lord referred to in this parable commended not the fraud, but the policy of the steward. In that respect alone is it so noticed. Worldly men, in the choice of their object, are foolish; but in their activity, and perseverance, they are often wiser than believers. The unjust steward is not set before us as an example in cheating his master, or to justify any dishonesty, but to point out the careful ways of worldly men. It would be well if the children of light would learn wisdom from the men of the world, and would as earnestly pursue their better object. The true riches signify spiritual blessings; and if a man spends upon himself, or hoards up what God has trusted to him, as to outward things, what evidence can he have, that he is an heir of God through Christ? The riches of this world are deceitful and uncertain. Let us be convinced that those are truly rich, and very rich, who are rich in faith, and rich toward God, rich in Christ, in the promises; let us then lay up our treasure in heaven, and expect our portion from thence.
John Wesley's Bible Commentary
And whether ye have more or less, see that ye be faithful as well as wise stewards. He that is faithful in what is meanest of all, worldly substance, is also faithful in things of a higher nature; and he that uses these lowest gifts unfaithfully, is likewise unfaithful in spiritual things.
John Calvin Bible Commentary
He who is faithful in that which is least.Those maxims are proverbs taken from ordinary practice and experience, and it is quite enough if they are generally true. It will sometimes happen, no doubt, that a deceiver, who had disregarded a small gain, shall display his wickedness in a matter of importance. Nay, many persons, by affecting honesty in trifling matters, are only in pursuit of an enormous gain;as that authorsays: “Fraud establishes confidence in itself in small matters, that, when a fit opportunity shall arrive, it may deceive with vast advantage.” And yet the statement of Christ is not inaccurate; for in proverbs, as I have mentioned, we attend only to what usually happens.Christ, therefore, exhorts his disciples to act faithfully in small matters, in order to prepare themselves for the exercise of fidelity in matters of the highest importance. He next applies this doctrine to the proper stewardship of spiritual graces, which the world, indeed, does not estimate according to their value, but which far surpass, beyond all question, the fading riches of this world. Those persons, he tells us, who act improperly and unfaithfully in things of small value, such as the transitory riches of the world, do not deserve that God should entrust to them the inestimable treasure of the Gospel, and of similar gifts. There is, therefore, in these words an implied threatening, that there is reason to fear lest, on account of our abuse of an earthlystewardship, we fail to obtain heavenly gifts. In this sense,what is true is contrasted withriches, as what is solid and lasting is contrasted with what is shadowy and fading.
John Calvin Bible Commentary
It is you that justify yourselves before men.We see that Christ does not give way to their disdainful conduct, but constantly maintains the authority of his doctrine in opposition to their mockery; and it is the duty of all the ministers of the Gospel to pursue the same course, by meeting ungodly despisers with the dreadful judgment of God. He declares that the hypocrisy, with which they deceive the eyes of men, will be of no avail to them at the judgment-seat of God. They were unwilling to have it thought that their mockery was intended as a defense of theircovetousness. But Christ affirms that this venom breaks out from a concealed ulcer; just as if one were to tell the mitred prelates of our own day, that their hostility to the Gospel arises from the severity with which it attacks their hidden vices.But God knoweth your hearts.He says that they reckon it enough if they appear to be good in the eyes of men, and if they can boast of a pretended sanctity; but thatGod, who knoweth the hearts,is well acquainted with the vices which they conceal from the view of the world. And here we must attend to the distinction between the judgments of God and the judgments of men; for men bestow approbation on outward appearances, but at the judgment-seat of God nothing is approved but an upright heart. There is added a striking observation:What is highly esteemed by men is abomination in the sight of God.Not that God rejects those virtues, the approbation of which He hath engraved on the hearts of men; but that God detests whatever men are disposed, of their own accord, to applaud. Hence it is evident in what light we ought to view all pretended acts of worship which the world contrives according to its own fancy. How much soever they may please their inventors, Christ pronounces that they are not only vain and worthless, but are even detestable.
McArther Bible Commentary
He who is faithful. Probably a common proverb. Cf. Luk 19:17; Mat 25:21.
Bible Cross References
Matthew 24:45 Matthew 25:21 Matthew 25:23 Luke 19:17

Verse 11

Matthew Henry's Concise Bible Commentary
The parable of the unjust steward.
Whatever we have, the property of it is God's; we have only the use of it, according to the direction of our great Lord, and for his honour. This steward wasted his lord's goods. And we are all liable to the same charge; we have not made due improvement of what God has trusted us with. The steward cannot deny it; he must make up his accounts, and be gone. This may teach us that death will come, and deprive us of the opportunities we now have. The steward will make friends of his lord's debtors or tenants, by striking off a considerable part of their debt to his lord. The lord referred to in this parable commended not the fraud, but the policy of the steward. In that respect alone is it so noticed. Worldly men, in the choice of their object, are foolish; but in their activity, and perseverance, they are often wiser than believers. The unjust steward is not set before us as an example in cheating his master, or to justify any dishonesty, but to point out the careful ways of worldly men. It would be well if the children of light would learn wisdom from the men of the world, and would as earnestly pursue their better object. The true riches signify spiritual blessings; and if a man spends upon himself, or hoards up what God has trusted to him, as to outward things, what evidence can he have, that he is an heir of God through Christ? The riches of this world are deceitful and uncertain. Let us be convinced that those are truly rich, and very rich, who are rich in faith, and rich toward God, rich in Christ, in the promises; let us then lay up our treasure in heaven, and expect our portion from thence.
John Wesley's Bible Commentary
Who will intrust you with the true riches? - How should God intrust you with spiritual and eternal, which alone are true riches?
John Calvin Bible Commentary
It is you that justify yourselves before men.We see that Christ does not give way to their disdainful conduct, but constantly maintains the authority of his doctrine in opposition to their mockery; and it is the duty of all the ministers of the Gospel to pursue the same course, by meeting ungodly despisers with the dreadful judgment of God. He declares that the hypocrisy, with which they deceive the eyes of men, will be of no avail to them at the judgment-seat of God. They were unwilling to have it thought that their mockery was intended as a defense of theircovetousness. But Christ affirms that this venom breaks out from a concealed ulcer; just as if one were to tell the mitred prelates of our own day, that their hostility to the Gospel arises from the severity with which it attacks their hidden vices.But God knoweth your hearts.He says that they reckon it enough if they appear to be good in the eyes of men, and if they can boast of a pretended sanctity; but thatGod, who knoweth the hearts,is well acquainted with the vices which they conceal from the view of the world. And here we must attend to the distinction between the judgments of God and the judgments of men; for men bestow approbation on outward appearances, but at the judgment-seat of God nothing is approved but an upright heart. There is added a striking observation:What is highly esteemed by men is abomination in the sight of God.Not that God rejects those virtues, the approbation of which He hath engraved on the hearts of men; but that God detests whatever men are disposed, of their own accord, to applaud. Hence it is evident in what light we ought to view all pretended acts of worship which the world contrives according to its own fancy. How much soever they may please their inventors, Christ pronounces that they are not only vain and worthless, but are even detestable.
McArther Bible Commentary
true riches. Faithful use of one's earthly wealth is repeatedly tied to the accumulation of treasure in heaven (cf. Luk 12:33; Luk 18:22; Mat 16:19-21).
Bible Cross References
Matthew 6:24 Luke 16:9 Luke 16:12

Verse 12

Matthew Henry's Concise Bible Commentary
The parable of the unjust steward.
Whatever we have, the property of it is God's; we have only the use of it, according to the direction of our great Lord, and for his honour. This steward wasted his lord's goods. And we are all liable to the same charge; we have not made due improvement of what God has trusted us with. The steward cannot deny it; he must make up his accounts, and be gone. This may teach us that death will come, and deprive us of the opportunities we now have. The steward will make friends of his lord's debtors or tenants, by striking off a considerable part of their debt to his lord. The lord referred to in this parable commended not the fraud, but the policy of the steward. In that respect alone is it so noticed. Worldly men, in the choice of their object, are foolish; but in their activity, and perseverance, they are often wiser than believers. The unjust steward is not set before us as an example in cheating his master, or to justify any dishonesty, but to point out the careful ways of worldly men. It would be well if the children of light would learn wisdom from the men of the world, and would as earnestly pursue their better object. The true riches signify spiritual blessings; and if a man spends upon himself, or hoards up what God has trusted to him, as to outward things, what evidence can he have, that he is an heir of God through Christ? The riches of this world are deceitful and uncertain. Let us be convinced that those are truly rich, and very rich, who are rich in faith, and rich toward God, rich in Christ, in the promises; let us then lay up our treasure in heaven, and expect our portion from thence.
John Wesley's Bible Commentary
If ye have not been faithful in that which was another's - None of these temporal things are yours: you are only stewards of them, not proprietors: God is the proprietor of all; he lodges them in your hands for a season: but still they are his property. Rich men, understand and consider this. If your steward uses any part of your estate (so called in the language of men) any farther or any otherwise than you direct, he is a knave: he has neither conscience nor honour. Neither have you either one or the other, if you use any part of that estate, which is in truth God's, not yours, any otherwise than he directs. That which is your own - Heaven, which when you have it, will be your own for ever.
John Calvin Bible Commentary
And if you have not been faithful in what belongs to another.By the expression,what belongs to another,he means what is not within man; for God does not bestow riches upon us on condition that we shall be attached to them, but makes usstewardsof them in such a manner, that they may not bind us with their chains. And, indeed, it is impossible that our minds should be free and disengaged for dwelling in heaven, if we did not look upon every thing that is in the world asbelonging to anotherWho shall entrust to you what is your own?Spiritual riches, on the other hand, which relate to a future life, are pronounced by him to beour own, because the enjoyment of them is everlasting. But now he employs a different comparison. There is no reason, he tells us, to expect that we shall make a proper and moderate use ofour own property, if we have acted improperly or unfaithfully inwhat belonged to another.Men usually care less about abusing, and allow themselves greater liberty in squandering,their own property, because they are not afraid that any person will find fault with them; but when a thing has been entrusted to them either in charge or in loan, and of which they must afterwards render an account, they are more cautious and more timid.We thus ascertain Christ’s meaning to be, that they who are bad stewards of earthly blessings would not be faithful guardians of spiritual gifts. He next introduces a sentence:You cannot serve God and mammon; which I have explained atMatthew 6:24. There the reader will find an explanation of the wordMammon
John Calvin Bible Commentary
It is you that justify yourselves before men.We see that Christ does not give way to their disdainful conduct, but constantly maintains the authority of his doctrine in opposition to their mockery; and it is the duty of all the ministers of the Gospel to pursue the same course, by meeting ungodly despisers with the dreadful judgment of God. He declares that the hypocrisy, with which they deceive the eyes of men, will be of no avail to them at the judgment-seat of God. They were unwilling to have it thought that their mockery was intended as a defense of theircovetousness. But Christ affirms that this venom breaks out from a concealed ulcer; just as if one were to tell the mitred prelates of our own day, that their hostility to the Gospel arises from the severity with which it attacks their hidden vices.But God knoweth your hearts.He says that they reckon it enough if they appear to be good in the eyes of men, and if they can boast of a pretended sanctity; but thatGod, who knoweth the hearts,is well acquainted with the vices which they conceal from the view of the world. And here we must attend to the distinction between the judgments of God and the judgments of men; for men bestow approbation on outward appearances, but at the judgment-seat of God nothing is approved but an upright heart. There is added a striking observation:What is highly esteemed by men is abomination in the sight of God.Not that God rejects those virtues, the approbation of which He hath engraved on the hearts of men; but that God detests whatever men are disposed, of their own accord, to applaud. Hence it is evident in what light we ought to view all pretended acts of worship which the world contrives according to its own fancy. How much soever they may please their inventors, Christ pronounces that they are not only vain and worthless, but are even detestable.
McArther Bible Commentary
what is another man's. Lit. "what is another's"-referring to God, and the believer's stewardship of His money, which believers only manage as stewards.
Bible Cross References
Luke 16:11 Luke 16:13

Verse 13

Matthew Henry's Concise Bible Commentary
Christ reproves the hypocrisy of the covetous Pharisees.
To this parable our Lord added a solemn warning. Ye cannot serve God and the world, so divided are the two interests. When our Lord spoke thus, the covetous Pharisees treated his instructions with contempt. But he warned them, that what they contended for as the law, was a wresting of its meaning: this our Lord showed in a case respecting divorce. There are many covetous sticklers for the forms of godliness, who are the bitterest enemies to its power, and try to set others against the truth.
EGW SDA Bible Commentary
. See EGW on Matthew 6:24.
John Wesley's Bible Commentary
And you cannot be faithful to God, if you trim between God and the world, if you do not serve him alone. (Matthew 6:24) .
John Calvin Bible Commentary
It is you that justify yourselves before men.We see that Christ does not give way to their disdainful conduct, but constantly maintains the authority of his doctrine in opposition to their mockery; and it is the duty of all the ministers of the Gospel to pursue the same course, by meeting ungodly despisers with the dreadful judgment of God. He declares that the hypocrisy, with which they deceive the eyes of men, will be of no avail to them at the judgment-seat of God. They were unwilling to have it thought that their mockery was intended as a defense of theircovetousness. But Christ affirms that this venom breaks out from a concealed ulcer; just as if one were to tell the mitred prelates of our own day, that their hostility to the Gospel arises from the severity with which it attacks their hidden vices.But God knoweth your hearts.He says that they reckon it enough if they appear to be good in the eyes of men, and if they can boast of a pretended sanctity; but thatGod, who knoweth the hearts,is well acquainted with the vices which they conceal from the view of the world. And here we must attend to the distinction between the judgments of God and the judgments of men; for men bestow approbation on outward appearances, but at the judgment-seat of God nothing is approved but an upright heart. There is added a striking observation:What is highly esteemed by men is abomination in the sight of God.Not that God rejects those virtues, the approbation of which He hath engraved on the hearts of men; but that God detests whatever men are disposed, of their own accord, to applaud. Hence it is evident in what light we ought to view all pretended acts of worship which the world contrives according to its own fancy. How much soever they may please their inventors, Christ pronounces that they are not only vain and worthless, but are even detestable.
McArther Bible Commentary
You cannot serve God and mammon. Many of the Pharisees taught that devotion to money and devotion to God were perfectly compatible (Luk 16:14). This went hand-in-hand with the commonly held notion that earthly riches signified divine blessing. Rich people were therefore regarded as God's favorites (see note on Mat 19:24). While not condemning wealth per se, Christ denounced both love of wealth and devotion to mammon. On the love of money, see notes on 1Ti 6:9-10, 1Ti 6:17-19.
Bible Cross References
Matthew 6:24 Luke 16:9 Luke 16:12

Verse 14

Matthew Henry's Concise Bible Commentary
Christ reproves the hypocrisy of the covetous Pharisees.
To this parable our Lord added a solemn warning. Ye cannot serve God and the world, so divided are the two interests. When our Lord spoke thus, the covetous Pharisees treated his instructions with contempt. But he warned them, that what they contended for as the law, was a wresting of its meaning: this our Lord showed in a case respecting divorce. There are many covetous sticklers for the forms of godliness, who are the bitterest enemies to its power, and try to set others against the truth.
John Calvin Bible Commentary
And the Pharisees, who were covetous, heard all these things. Theywho imagine that Christ wasridiculed by the Pharisees, because he chose to employ a plain and familiar style, and made no use of swelling words,do not sufficiently comprehend what Luke means. Haughty and disdainful men, I do acknowledge, view the doctrine of the Gospel with contempt; but Luke expressly declares the reason why Christ was the object of their derision to have been, that theywere covetousEntertaining a firm and deep-seated conviction that the rich are happy, and that there is nothing better for men than to increase their wealth by every possible method, and earnestly to guard whatever they have acquired, they reject as foolish paradoxesall the sayings of Christ which had a contrary tendency. And, certainly, any one that speaks of despising riches, or bestowing alms on the poor, is regarded by thecovetous as a madman. Horace’s words on this subject are well known:“The people hiss at me, but I am well satisfied with myself.”But if, even when they are condemned by universal opinion, they continue to flatter themselves, how much more will they ridicule as a fable that philosophy of Christ which is far removed from the ordinary belief?Some other pretense, I have no doubt, was held out by the Pharisees for ridiculing and evading a doctrine which opposed their vice. But we must attend to the motive by which they were actuated; for it is a disease which almost always prevails in the world, that the greater part of men affect to despise whatever does not fall in with their corrupt morals. Hence the ridicule, and jest, and merriment, with which the word of God is frequently assailed; for every man fights in defense of his own vices, and all imagine that their witticisms will serve for a cloud to screen their criminality.
John Calvin Bible Commentary
It is you that justify yourselves before men.We see that Christ does not give way to their disdainful conduct, but constantly maintains the authority of his doctrine in opposition to their mockery; and it is the duty of all the ministers of the Gospel to pursue the same course, by meeting ungodly despisers with the dreadful judgment of God. He declares that the hypocrisy, with which they deceive the eyes of men, will be of no avail to them at the judgment-seat of God. They were unwilling to have it thought that their mockery was intended as a defense of theircovetousness. But Christ affirms that this venom breaks out from a concealed ulcer; just as if one were to tell the mitred prelates of our own day, that their hostility to the Gospel arises from the severity with which it attacks their hidden vices.But God knoweth your hearts.He says that they reckon it enough if they appear to be good in the eyes of men, and if they can boast of a pretended sanctity; but thatGod, who knoweth the hearts,is well acquainted with the vices which they conceal from the view of the world. And here we must attend to the distinction between the judgments of God and the judgments of men; for men bestow approbation on outward appearances, but at the judgment-seat of God nothing is approved but an upright heart. There is added a striking observation:What is highly esteemed by men is abomination in the sight of God.Not that God rejects those virtues, the approbation of which He hath engraved on the hearts of men; but that God detests whatever men are disposed, of their own accord, to applaud. Hence it is evident in what light we ought to view all pretended acts of worship which the world contrives according to its own fancy. How much soever they may please their inventors, Christ pronounces that they are not only vain and worthless, but are even detestable.
Bible Cross References
Matthew 9:24 Luke 23:35 2 Timothy 3:2

Verse 15

Matthew Henry's Concise Bible Commentary
Christ reproves the hypocrisy of the covetous Pharisees.
To this parable our Lord added a solemn warning. Ye cannot serve God and the world, so divided are the two interests. When our Lord spoke thus, the covetous Pharisees treated his instructions with contempt. But he warned them, that what they contended for as the law, was a wresting of its meaning: this our Lord showed in a case respecting divorce. There are many covetous sticklers for the forms of godliness, who are the bitterest enemies to its power, and try to set others against the truth.
John Wesley's Bible Commentary
And he said to them, Ye are they who justify yourselves before men - The sense of the whole passage is, that pride, wherewith you justify yourselves, feeds covetousness, derides the Gospel, (Luke 16:14) , and destroys the law, (Luke 16:18) . All which is illustrated by a terrible example. Ye justify yourselves before men - Ye think yourselves righteous, and persuade others to think you so.
John Calvin Bible Commentary
It is you that justify yourselves before men.We see that Christ does not give way to their disdainful conduct, but constantly maintains the authority of his doctrine in opposition to their mockery; and it is the duty of all the ministers of the Gospel to pursue the same course, by meeting ungodly despisers with the dreadful judgment of God. He declares that the hypocrisy, with which they deceive the eyes of men, will be of no avail to them at the judgment-seat of God. They were unwilling to have it thought that their mockery was intended as a defense of theircovetousness. But Christ affirms that this venom breaks out from a concealed ulcer; just as if one were to tell the mitred prelates of our own day, that their hostility to the Gospel arises from the severity with which it attacks their hidden vices.But God knoweth your hearts.He says that they reckon it enough if they appear to be good in the eyes of men, and if they can boast of a pretended sanctity; but thatGod, who knoweth the hearts,is well acquainted with the vices which they conceal from the view of the world. And here we must attend to the distinction between the judgments of God and the judgments of men; for men bestow approbation on outward appearances, but at the judgment-seat of God nothing is approved but an upright heart. There is added a striking observation:What is highly esteemed by men is abomination in the sight of God.Not that God rejects those virtues, the approbation of which He hath engraved on the hearts of men; but that God detests whatever men are disposed, of their own accord, to applaud. Hence it is evident in what light we ought to view all pretended acts of worship which the world contrives according to its own fancy. How much soever they may please their inventors, Christ pronounces that they are not only vain and worthless, but are even detestable.
McArther Bible Commentary
justify yourselves. The Pharisees' belief was that their own goodness was what justified them (cf. Rom 10:3). This is the very definition of "self-righteousness." But, as Jesus suggested, their righteousness was flawed, being an external veneer only. That might be enough to justify them before men, but not before God, because He knew their hearts. He repeatedly exposed their habit of seeking the approval of people (cf. Mat 6:2, Mat 6:5, Mat 6:16; Mat 23:28).
Bible Cross References
1 Samuel 16:7 Proverbs 21:2 Luke 10:29 Luke 18:9 Luke 18:14 Acts 1:24 Romans 8:27 Revelation 2:23

Verse 16

Matthew Henry's Concise Bible Commentary
Christ reproves the hypocrisy of the covetous Pharisees.
To this parable our Lord added a solemn warning. Ye cannot serve God and the world, so divided are the two interests. When our Lord spoke thus, the covetous Pharisees treated his instructions with contempt. But he warned them, that what they contended for as the law, was a wresting of its meaning: this our Lord showed in a case respecting divorce. There are many covetous sticklers for the forms of godliness, who are the bitterest enemies to its power, and try to set others against the truth.
John Wesley's Bible Commentary
The law and the prophets were in force until John: from that time the Gospel takes place; and humble upright men receive it with inexpressible earnestness. (Matthew 11:13) .
McArther Bible Commentary
until John. John the Baptist's ministry marked the turning point of redemptive history. Prior to that, the great truths of Christ and His kingdom were veiled in the types and shadows of the law, and promised in the writings of the prophets (cf. 1Pe 1:10-12). But John the Baptist introduced the King Himself (see note on Mat 11:11). The Pharisees, who thought of themselves as experts in the law and the prophets, missed the significance of the very One to whom the law and the prophets pointed. everyone is pressing into it. Cf. Jer 29:13. While the Pharisees were busy opposing Christ, sinners were entering His kingdom in droves. The language of this expression speaks of violent force-probably signifying the zeal with which sinners were seeking with all of their heart to enter the kingdom (see notes on Luk 13:24; Isa 55:6-7; Mat 11:12).
Bible Cross References
Matthew 4:23 Matthew 11:12 Matthew 15:11

Verse 17

Matthew Henry's Concise Bible Commentary
Christ reproves the hypocrisy of the covetous Pharisees.
To this parable our Lord added a solemn warning. Ye cannot serve God and the world, so divided are the two interests. When our Lord spoke thus, the covetous Pharisees treated his instructions with contempt. But he warned them, that what they contended for as the law, was a wresting of its meaning: this our Lord showed in a case respecting divorce. There are many covetous sticklers for the forms of godliness, who are the bitterest enemies to its power, and try to set others against the truth.
John Wesley's Bible Commentary
Not that the Gospel at all destroys the law. (Matthew 5:18) .
McArther Bible Commentary
than for one tittle of the law to fail. Lest anyone think the statement in verse Luk 16:16 meant He was declaring the law and the prophets annulled, He added this (see note on Mat 5:18). The great moral principles of the law, the eternal truths contained in the law's types and symbols, and the promises recorded by the prophets all remain in force and are not abrogated by the kingdom message.
Bible Cross References
Matthew 5:18 Luke 21:33

Verse 18

Matthew Henry's Concise Bible Commentary
Christ reproves the hypocrisy of the covetous Pharisees.
To this parable our Lord added a solemn warning. Ye cannot serve God and the world, so divided are the two interests. When our Lord spoke thus, the covetous Pharisees treated his instructions with contempt. But he warned them, that what they contended for as the law, was a wresting of its meaning: this our Lord showed in a case respecting divorce. There are many covetous sticklers for the forms of godliness, who are the bitterest enemies to its power, and try to set others against the truth.
John Wesley's Bible Commentary
But ye do; particularly in this notorious instance. (Matthew 5:31) ; (Matthew 19:7) .
McArther Bible Commentary
commits adultery. I.e., if the divorce had no legitimate grounds. Luke gave an abbreviated record of Jesus' teaching on divorce, emphasizing only the main issue. Matthew's fuller account makes it clear that He permitted divorce in cases where one's spouse was guilty of adultery. See notes on Mat 5:31-32; Mat 19:3-9. This countered the rabbis' doctrine, which permitted men to divorce their wives easily, and for almost any cause (Mat 19:3).
Bible Cross References
Matthew 5:32 Luke 16:19 1 Corinthians 7:10 1 Corinthians 7:11

Verse 19

Matthew Henry's Concise Bible Commentary
The rich man and Lazarus.
Here the spiritual things are represented, in a description of the different state of good and bad, in this world and in the other. We are not told that the rich man got his estate by fraud, or oppression; but Christ shows, that a man may have a great deal of the wealth, pomp, and pleasure of this world, yet perish for ever under God's wrath and curse. The sin of this rich man was his providing for himself only. Here is a godly man, and one that will hereafter be happy for ever, in the depth of adversity and distress. It is often the lot of some of the dearest of God's saints and servants to be greatly afflicted in this world. We are not told that the rich man did him any harm, but we do not find that he had any care for him. Here is the different condition of this godly poor man, and this wicked rich man, at and after death. The rich man in hell lifted up his eyes, being in torment. It is not probable that there are discourses between glorified saints and damned sinners, but this dialogue shows the hopeless misery and fruitless desires, to which condemned spirits are brought. There is a day coming, when those who now hate and despise the people of God, would gladly receive kindness from them. But the damned in hell shall not have the least abatement of their torment. Sinners are now called upon to remember; but they do not, they will not, they find ways to avoid it. As wicked people have good things only in this life, and at death are for ever separated from all good, so godly people have evil things only in this life, and at death they are for ever put from them. In this world, blessed be God, there is no gulf between a state of nature and grace, we may pass from sin to God; but if we die in our sins, there is no coming out. The rich man had five brethren, and would have them stopped in their sinful course; their coming to that place of torment, would make his misery the worse, who had helped to show them the way thither. How many would now desire to recall or to undo what they have written or done! Those who would make the rich man's praying to Abraham justify praying to saints departed, go far to seek for proofs, when the mistake of a damned sinner is all they can find for an example. And surely there is no encouragement to follow the example, when all his prayers were made in vain. A messenger from the dead could say no more than what is said in the Scriptures. The same strength of corruption that breaks through the convictions of the written word, would triumph over a witness from the dead. Let us seek to the law and to the testimony, (Isaiah 8:19,20), for that is the sure word of prophecy, upon which we may rest, (2 Peter 1:19). Circumstances in every age show that no terrors, or arguments, can give true repentance without the special grace of God renewing the sinner's heart.
John Wesley's Bible Commentary
There was a certain rich man - Very probably a Pharisee, and one that justified himself before men; a very honest, as well as honourable gentleman: though it was not proper to mention his name on this occasion: who was clothed in purple and fine linen - and doubtless esteemed on this account, (perhaps not only by those who sold it, but by most that knew him,) as encouraging trade, and acting according to his quality: And feasted splendidly every day - And consequently was esteemed yet more, for his generosity and hospitality in keeping so good a table.
John Calvin Bible Commentary
Though Luke introduces some things between them, there can be no doubt that this example was intended by Christ to confirm the discourse which we have last examined. He points out what condition awaits those who neglect the care of the poor, and indulge in all manner of gluttony; who give themselves up to drunkenness and other pleasures, and allow their neighbors to pine with hunger; nay, who cruelly kill with famine those whom they ought to have relieved, when the means of doing so were in their power. Some look upon it as a simple parable; but, as the nameLazarus occurs in it, I rather consider it to be the narrative of an actual fact. But that is of little consequence, provided that the reader comprehends the doctrine which it contains.There was a certain rich manHe is, first of all, described asclothed in purple and fine linen, and enjoying every day splendor and luxury. This denotes a life spent amidst delicacies, and superfluity, and pomp. Not that all elegance and ornaments of dress are in themselves displeasing to God, or that all the care bestowed on preparing victuals ought to be condemned; but because it seldom happens that such things are kept in moderation. He who has a liking for fine dress will constantly increase his luxury by fresh additions; and it is scarcely possible that he who indulges in sumptuous and well garnished tables shall avoid falling into intemperance. But the chief accusation brought against this man is his cruelty in sufferingLazarus, poor and full of sores, to lieout of doorsat his gate.These two clauses Christ has exhibited in contrast. The rich man, devoted to the pleasures of the table and to display, swallowed up, like an unsatiable gulf, his enormous wealth, but remained unmoved by the poverty and distresses ofLazarus, and knowingly and willingly suffered him to pine away with hunger, cold, and the offensive smell of hissores. In this manner Ezekiel (16:49) accusesSodom of not stretching out her hand to the poor amidstfullness of bread and wine. The fine linen, which is a peculiarly delicate fabric, is well-known to have been used by the inhabitants of eastern countries for elegance and splendor; a fashion which the Popish priests have imitated in what they call theirsurplices.
John Calvin Bible Commentary
Nay, father Abraham.This is a personification, as we have said, which expresses rather the feelings of the living than the anxiety of the dead. The doctrine of theLaw is little esteemed by the world, theProphets are neglected, and no man submits to hear God speaking in his own manner. Some would desire that angels should descend from heaven; others, that the dead should come out of their graves; others, that new miracles should be performed every day to sanction what they hear; and others, that voices should be heard from the sky.But if God were pleased to comply with all their foolish wishes, it would be of no advantage to them; for God has included in his word all that is necessary to be known, and the authority of this word has been attested and proved by authentic seals. Besides, faith does not depend on miracles, or any extraordinary sign, but is the peculiar gift of the Spirit, and is produced by means of the word. Lastly, it is the prerogative of God to draw us to himself, and he is pleased to work effectually through his own word. There is not the slightest reason, therefore, to expect that those means, which withdraw us from obedience to the word, will be of any service to us. I freely acknowledge, that there is nothing to which the flesh is more strongly inclined than to listen to vain revelations; and we see how eagerly those men, to whom the whole of Scripture is an object of dislike, throw themselves into the snares of Satan. Hence have arisen necromancy and other delusions, which the world not only receives with avidity, but runs after with furious rage. But all that is here affirmed by Christ is, that even the dead could not reform,or bring to a sound mind, those who are deaf and obstinate against the instructions of the law.
Bible Cross References
Proverbs 31:22 Ezekiel 16:49 Luke 16:18 Luke 16:20 James 5:5

Verse 20

Matthew Henry's Concise Bible Commentary
The rich man and Lazarus.
Here the spiritual things are represented, in a description of the different state of good and bad, in this world and in the other. We are not told that the rich man got his estate by fraud, or oppression; but Christ shows, that a man may have a great deal of the wealth, pomp, and pleasure of this world, yet perish for ever under God's wrath and curse. The sin of this rich man was his providing for himself only. Here is a godly man, and one that will hereafter be happy for ever, in the depth of adversity and distress. It is often the lot of some of the dearest of God's saints and servants to be greatly afflicted in this world. We are not told that the rich man did him any harm, but we do not find that he had any care for him. Here is the different condition of this godly poor man, and this wicked rich man, at and after death. The rich man in hell lifted up his eyes, being in torment. It is not probable that there are discourses between glorified saints and damned sinners, but this dialogue shows the hopeless misery and fruitless desires, to which condemned spirits are brought. There is a day coming, when those who now hate and despise the people of God, would gladly receive kindness from them. But the damned in hell shall not have the least abatement of their torment. Sinners are now called upon to remember; but they do not, they will not, they find ways to avoid it. As wicked people have good things only in this life, and at death are for ever separated from all good, so godly people have evil things only in this life, and at death they are for ever put from them. In this world, blessed be God, there is no gulf between a state of nature and grace, we may pass from sin to God; but if we die in our sins, there is no coming out. The rich man had five brethren, and would have them stopped in their sinful course; their coming to that place of torment, would make his misery the worse, who had helped to show them the way thither. How many would now desire to recall or to undo what they have written or done! Those who would make the rich man's praying to Abraham justify praying to saints departed, go far to seek for proofs, when the mistake of a damned sinner is all they can find for an example. And surely there is no encouragement to follow the example, when all his prayers were made in vain. A messenger from the dead could say no more than what is said in the Scriptures. The same strength of corruption that breaks through the convictions of the written word, would triumph over a witness from the dead. Let us seek to the law and to the testimony, (Isaiah 8:19,20), for that is the sure word of prophecy, upon which we may rest, (2 Peter 1:19). Circumstances in every age show that no terrors, or arguments, can give true repentance without the special grace of God renewing the sinner's heart.
John Wesley's Bible Commentary
And there was a certain beggar named Lazarus, (according to the Greek pronunciation) or Eleazer. By his name it may be conjectured, he was of no mean family, though it was thus reduced. There was no reason for our Lord to conceal his name, which probably was then well known. Theophylact observes, from the tradition of the Hebrews, that he lived at Jerusalem. Yea, the dogs also came and licked his sores - It seems this circumstance is recorded to show that all his ulcers lay bare, and were not closed or bound up.
John Calvin Bible Commentary
Nay, father Abraham.This is a personification, as we have said, which expresses rather the feelings of the living than the anxiety of the dead. The doctrine of theLaw is little esteemed by the world, theProphets are neglected, and no man submits to hear God speaking in his own manner. Some would desire that angels should descend from heaven; others, that the dead should come out of their graves; others, that new miracles should be performed every day to sanction what they hear; and others, that voices should be heard from the sky.But if God were pleased to comply with all their foolish wishes, it would be of no advantage to them; for God has included in his word all that is necessary to be known, and the authority of this word has been attested and proved by authentic seals. Besides, faith does not depend on miracles, or any extraordinary sign, but is the peculiar gift of the Spirit, and is produced by means of the word. Lastly, it is the prerogative of God to draw us to himself, and he is pleased to work effectually through his own word. There is not the slightest reason, therefore, to expect that those means, which withdraw us from obedience to the word, will be of any service to us. I freely acknowledge, that there is nothing to which the flesh is more strongly inclined than to listen to vain revelations; and we see how eagerly those men, to whom the whole of Scripture is an object of dislike, throw themselves into the snares of Satan. Hence have arisen necromancy and other delusions, which the world not only receives with avidity, but runs after with furious rage. But all that is here affirmed by Christ is, that even the dead could not reform,or bring to a sound mind, those who are deaf and obstinate against the instructions of the law.
McArther Bible Commentary
Lazarus. Clearly not the Lazarus in John 11 (who died at a later time). This beggar was the only character in any of Jesus' parables ever given a name. Some, therefore, have speculated that this was no imaginary tale, but an actual incident that really took place. Either way, Christ employs it in the same fashion, as all His parables, to teach a lesson-in this case for the benefit of the Pharisees. The rich man in the parable is sometimes called Dives, after the Latin word for "rich."
Bible Cross References
Matthew 26:71 Luke 16:19 Luke 16:21 Acts 3:2

Verse 21

Matthew Henry's Concise Bible Commentary
The rich man and Lazarus.
Here the spiritual things are represented, in a description of the different state of good and bad, in this world and in the other. We are not told that the rich man got his estate by fraud, or oppression; but Christ shows, that a man may have a great deal of the wealth, pomp, and pleasure of this world, yet perish for ever under God's wrath and curse. The sin of this rich man was his providing for himself only. Here is a godly man, and one that will hereafter be happy for ever, in the depth of adversity and distress. It is often the lot of some of the dearest of God's saints and servants to be greatly afflicted in this world. We are not told that the rich man did him any harm, but we do not find that he had any care for him. Here is the different condition of this godly poor man, and this wicked rich man, at and after death. The rich man in hell lifted up his eyes, being in torment. It is not probable that there are discourses between glorified saints and damned sinners, but this dialogue shows the hopeless misery and fruitless desires, to which condemned spirits are brought. There is a day coming, when those who now hate and despise the people of God, would gladly receive kindness from them. But the damned in hell shall not have the least abatement of their torment. Sinners are now called upon to remember; but they do not, they will not, they find ways to avoid it. As wicked people have good things only in this life, and at death are for ever separated from all good, so godly people have evil things only in this life, and at death they are for ever put from them. In this world, blessed be God, there is no gulf between a state of nature and grace, we may pass from sin to God; but if we die in our sins, there is no coming out. The rich man had five brethren, and would have them stopped in their sinful course; their coming to that place of torment, would make his misery the worse, who had helped to show them the way thither. How many would now desire to recall or to undo what they have written or done! Those who would make the rich man's praying to Abraham justify praying to saints departed, go far to seek for proofs, when the mistake of a damned sinner is all they can find for an example. And surely there is no encouragement to follow the example, when all his prayers were made in vain. A messenger from the dead could say no more than what is said in the Scriptures. The same strength of corruption that breaks through the convictions of the written word, would triumph over a witness from the dead. Let us seek to the law and to the testimony, (Isaiah 8:19,20), for that is the sure word of prophecy, upon which we may rest, (2 Peter 1:19). Circumstances in every age show that no terrors, or arguments, can give true repentance without the special grace of God renewing the sinner's heart.
John Calvin Bible Commentary
And even the dogs came.It was quite enough to prove the hardened cruelty of therich man, that the sight of wretchedness like this did not move him to compassion. Had there been a drop of humanity in him, he ought at least to have ordered a supply from his kitchen for the unhappy man. But the crowning exhibition of his wicked, and savage, and worse than brutal disposition was, that he did not learn pity even fromthe dogsThere can be no doubt that thosedogswere guided by the secret purpose of God, to condemn that man by their example. Christ certainly produces them here as witnesses to convict him of unfeeling and detestable cruelty. What could be more monstrous than to seethe dogstaking charge of a man, to whom his neighbor is paying no attention; and, what is more, to see the very crumbs of bread refused to a man perishing of hunger, whilethe dogs are giving him the service of their tongues for the purpose of healing hissores? When strangers, or even brute animals, supply our place, by performing an office which ought rather to have been discharged by ourselves, let us conclude that they are so many witnesses and judges appointed by God, to make our criminality the more manifest.
John Calvin Bible Commentary
Nay, father Abraham.This is a personification, as we have said, which expresses rather the feelings of the living than the anxiety of the dead. The doctrine of theLaw is little esteemed by the world, theProphets are neglected, and no man submits to hear God speaking in his own manner. Some would desire that angels should descend from heaven; others, that the dead should come out of their graves; others, that new miracles should be performed every day to sanction what they hear; and others, that voices should be heard from the sky.But if God were pleased to comply with all their foolish wishes, it would be of no advantage to them; for God has included in his word all that is necessary to be known, and the authority of this word has been attested and proved by authentic seals. Besides, faith does not depend on miracles, or any extraordinary sign, but is the peculiar gift of the Spirit, and is produced by means of the word. Lastly, it is the prerogative of God to draw us to himself, and he is pleased to work effectually through his own word. There is not the slightest reason, therefore, to expect that those means, which withdraw us from obedience to the word, will be of any service to us. I freely acknowledge, that there is nothing to which the flesh is more strongly inclined than to listen to vain revelations; and we see how eagerly those men, to whom the whole of Scripture is an object of dislike, throw themselves into the snares of Satan. Hence have arisen necromancy and other delusions, which the world not only receives with avidity, but runs after with furious rage. But all that is here affirmed by Christ is, that even the dead could not reform,or bring to a sound mind, those who are deaf and obstinate against the instructions of the law.
McArther Bible Commentary
The mention of table scraps, sores, and dogs all made this poor man appear odious in the eyes of the Pharisees. They were inclined to see all such things as proof of divine disfavor. They would have viewed such a person as not only unclean, but also despised by God.
Bible Cross References
Matthew 15:27 Luke 16:20 Luke 16:22

Verse 22

Matthew Henry's Concise Bible Commentary
The rich man and Lazarus.
Here the spiritual things are represented, in a description of the different state of good and bad, in this world and in the other. We are not told that the rich man got his estate by fraud, or oppression; but Christ shows, that a man may have a great deal of the wealth, pomp, and pleasure of this world, yet perish for ever under God's wrath and curse. The sin of this rich man was his providing for himself only. Here is a godly man, and one that will hereafter be happy for ever, in the depth of adversity and distress. It is often the lot of some of the dearest of God's saints and servants to be greatly afflicted in this world. We are not told that the rich man did him any harm, but we do not find that he had any care for him. Here is the different condition of this godly poor man, and this wicked rich man, at and after death. The rich man in hell lifted up his eyes, being in torment. It is not probable that there are discourses between glorified saints and damned sinners, but this dialogue shows the hopeless misery and fruitless desires, to which condemned spirits are brought. There is a day coming, when those who now hate and despise the people of God, would gladly receive kindness from them. But the damned in hell shall not have the least abatement of their torment. Sinners are now called upon to remember; but they do not, they will not, they find ways to avoid it. As wicked people have good things only in this life, and at death are for ever separated from all good, so godly people have evil things only in this life, and at death they are for ever put from them. In this world, blessed be God, there is no gulf between a state of nature and grace, we may pass from sin to God; but if we die in our sins, there is no coming out. The rich man had five brethren, and would have them stopped in their sinful course; their coming to that place of torment, would make his misery the worse, who had helped to show them the way thither. How many would now desire to recall or to undo what they have written or done! Those who would make the rich man's praying to Abraham justify praying to saints departed, go far to seek for proofs, when the mistake of a damned sinner is all they can find for an example. And surely there is no encouragement to follow the example, when all his prayers were made in vain. A messenger from the dead could say no more than what is said in the Scriptures. The same strength of corruption that breaks through the convictions of the written word, would triumph over a witness from the dead. Let us seek to the law and to the testimony, (Isaiah 8:19,20), for that is the sure word of prophecy, upon which we may rest, (2 Peter 1:19). Circumstances in every age show that no terrors, or arguments, can give true repentance without the special grace of God renewing the sinner's heart.
John Wesley's Bible Commentary
And the beggar - Worn out with hunger, and pain, and want of all things, died: and was carried by angels (amazing change of the scene!) into Abraham's bosom - So the Jews styled paradise; the place where the souls of good men remain from death to the resurrection. The rich man also died, and was buried - Doubtless with pomp enough, though we do not read of his lying in state; that stupid, senseless pageantry, that shocking insult on a poor, putrefying carcass, was reserved for our enlightened age!
John Calvin Bible Commentary
And it happened that the beggar died.Christ here points out the vast change which death effected in the condition of the two men. Death was no doubt common to both; but to be after deathcarried by angels into Abraham’s bosomwas a happiness more desirable than all the kingdoms of the world. On the other hand, to be sentenced to everlasting torments is a dreadful thing, for avoiding which a hundred lives, if it were possible, ought to be employed. In the person ofLazarus there is held out to us a striking proof that we ought not to pronounce men to be accursed by God, because they drag out, in incessant pain, a life which is full of distresses. In him the grace of God was so entirely hidden, and buried by the deformity and shame of the cross, that to the eye of the flesh nothing presented itself except the curse; and yet we see that in a body which was loathsome and full of rottenness there was lodged a soul unspeakably precious, which iscarried by angelsto a blessed life. It was no loss to him that he was forsaken, and despised, and destitute of every human comfort, when heavenly spirits deign to accompany him on his removal from the prison of the flesh.And the rich man also died, and was buried.Inthe rich manwe see, as in a bright mirror, how undesirable is that temporal happiness which ends in everlasting destruction. It deserves our attention, that Christ expressly mentions theburial of the rich man,but says nothing of what was done toLazarus. Not that his dead body was exposed to wild beasts, or lay in the open air, but because it was thrown carelessly, and without the slightest attention, into a ditch; for it may naturally be inferred from the corresponding clause, that no more attention was paid to him when he was dead than when he was alive.The rich man, on the other hand, buried magnificently according to his wealth, still retains some remnant of his former pride.In this respect, we see ungodly men striving, as it were, against nature, by affecting a pompous and splendid funeral for the sake of preserving their superiority after death; but their soulsin hell attest the folly and mockery of this ambition.And Lazarus was carried by angels.When he says thatLazarus was carried, it is a figure of speech by which a part is taken for the whole; for the soul being the nobler part of man, properly takes the name of the whole man.This office is, not without reason, assigned by Christ to angels, who, we are aware, have been appointed to beministering spirits (Hebrews 1:14) to believers, that they may devote their care and labor to their salvation.Into Abraham’s bosom.To detail the variety of speculations aboutAbraham’s bosom, in which many commentators of Scripture have indulged, is unnecessary, and, in my opinion, would serve no good purpose. It is quite enough that we receive what readers well acquainted with Scripture will acknowledge to be the natural meaning. As Abraham is calledthe father of believers, because to him was committed the covenant of eternal life, that he might first preserve it faithfully for his own children, and afterwards transmit it to all nations, and as all who are heirs of the same promise are calledhis children; so those who receive along with him the fruit of the same faith are said, after death, to be collected into hisbosom. The metaphor is taken from a father, in whosebosom, as it were, the children meet, when they all return home in the evening from the labors of the day. The children of God are scattered during their pilgrimage in this world; but as, in their present course, they follow the faith of theirfather Abraham, so they are received at death into that blessed rest, in which he awaits their arrival. It is not necessary to suppose that reference is made here to any one place; but the assemblage of which I have spoken is described, for the purpose of assuring believers, that they have not been fruitlessly employed in fighting for the faith under the banner ofAbraham, for they enjoy the same habitation in heaven.It will perhaps be asked, Is the same condition reserved after death for the godly of our own day, or did Christ, when he rose, open his bosom to admitAbrahamhimself, as well as all the godly? I reply briefly: As the grace of God is more clearly revealed to us in the Gospel, and as Christ himself,the Sun of Righteousness, (Malachi 4:2,) has brought to us that salvation, which the fathers were formerly permitted to behold at a distance and under dark shadows, so there cannot be a doubt that believers, when they die, make a nearer approach to the enjoyment of the heavenly life. Still, it must be understood, that the glory of immortality is delayed till the last day of redemption. So far as relates to the wordbosom, that quiet harbor at which believers arrive after the navigation of the present life, may be called eitherAbraham’s bosomorChrist’s bosom; but, as we have advanced farther than the fathers did under the Law, this distinction will be more properly expressed by saying, that the members of Christ are associated with their Head; and thus there will be an end of the metaphor aboutAbraham’s bosom, as the brightness of the sun, when he is risen, makes all the stars to disappear. From the mode of expression which Christ has here employed, we may, in the meantime, draw the inference, that the fathers under the Law embraced by faith, while they lived, that inheritance of the heavenly life into which they were admitted at death.
John Calvin Bible Commentary
Nay, father Abraham.This is a personification, as we have said, which expresses rather the feelings of the living than the anxiety of the dead. The doctrine of theLaw is little esteemed by the world, theProphets are neglected, and no man submits to hear God speaking in his own manner. Some would desire that angels should descend from heaven; others, that the dead should come out of their graves; others, that new miracles should be performed every day to sanction what they hear; and others, that voices should be heard from the sky.But if God were pleased to comply with all their foolish wishes, it would be of no advantage to them; for God has included in his word all that is necessary to be known, and the authority of this word has been attested and proved by authentic seals. Besides, faith does not depend on miracles, or any extraordinary sign, but is the peculiar gift of the Spirit, and is produced by means of the word. Lastly, it is the prerogative of God to draw us to himself, and he is pleased to work effectually through his own word. There is not the slightest reason, therefore, to expect that those means, which withdraw us from obedience to the word, will be of any service to us. I freely acknowledge, that there is nothing to which the flesh is more strongly inclined than to listen to vain revelations; and we see how eagerly those men, to whom the whole of Scripture is an object of dislike, throw themselves into the snares of Satan. Hence have arisen necromancy and other delusions, which the world not only receives with avidity, but runs after with furious rage. But all that is here affirmed by Christ is, that even the dead could not reform,or bring to a sound mind, those who are deaf and obstinate against the instructions of the law.
McArther Bible Commentary
Abraham's bosom. This same expression (found only here in Scripture) was used in the Talmud as a figure for heaven. The idea was that Lazarus was given a place of high honor, reclining next to Abraham at the heavenly banquet.
Bible Cross References
Luke 16:21 John 1:18 John 13:23

Verse 23

Matthew Henry's Concise Bible Commentary
The rich man and Lazarus.
Here the spiritual things are represented, in a description of the different state of good and bad, in this world and in the other. We are not told that the rich man got his estate by fraud, or oppression; but Christ shows, that a man may have a great deal of the wealth, pomp, and pleasure of this world, yet perish for ever under God's wrath and curse. The sin of this rich man was his providing for himself only. Here is a godly man, and one that will hereafter be happy for ever, in the depth of adversity and distress. It is often the lot of some of the dearest of God's saints and servants to be greatly afflicted in this world. We are not told that the rich man did him any harm, but we do not find that he had any care for him. Here is the different condition of this godly poor man, and this wicked rich man, at and after death. The rich man in hell lifted up his eyes, being in torment. It is not probable that there are discourses between glorified saints and damned sinners, but this dialogue shows the hopeless misery and fruitless desires, to which condemned spirits are brought. There is a day coming, when those who now hate and despise the people of God, would gladly receive kindness from them. But the damned in hell shall not have the least abatement of their torment. Sinners are now called upon to remember; but they do not, they will not, they find ways to avoid it. As wicked people have good things only in this life, and at death are for ever separated from all good, so godly people have evil things only in this life, and at death they are for ever put from them. In this world, blessed be God, there is no gulf between a state of nature and grace, we may pass from sin to God; but if we die in our sins, there is no coming out. The rich man had five brethren, and would have them stopped in their sinful course; their coming to that place of torment, would make his misery the worse, who had helped to show them the way thither. How many would now desire to recall or to undo what they have written or done! Those who would make the rich man's praying to Abraham justify praying to saints departed, go far to seek for proofs, when the mistake of a damned sinner is all they can find for an example. And surely there is no encouragement to follow the example, when all his prayers were made in vain. A messenger from the dead could say no more than what is said in the Scriptures. The same strength of corruption that breaks through the convictions of the written word, would triumph over a witness from the dead. Let us seek to the law and to the testimony, (Isaiah 8:19,20), for that is the sure word of prophecy, upon which we may rest, (2 Peter 1:19). Circumstances in every age show that no terrors, or arguments, can give true repentance without the special grace of God renewing the sinner's heart.
John Wesley's Bible Commentary
He seeth Abraham afar off - And yet knew him at that distance: and shall not Abraham's children, when they are together in paradise, know each other!
John Calvin Bible Commentary
And, lifting up, his eyes in hell.Though Christ is relating a history, yet he describes spiritual things under figures, which he knew to be adapted to our senses. Souls have neitherfingersnoreyes, and are not liable to thirst, nor do they hold such conversations among themselves as are here described to have taken place betweenAbraham andthe rich man; but our Lord has here drawn a picture, which represents the condition of the life to come according to the measure of our capacity. The general truth conveyed is, that believing souls, when they have left their bodies, lead a joyful and blessed life out of this world, and that for the reprobate there are prepared dreadful torments, which can no more be conceived by our minds than the boundless glory of the heavens. As it is only in a small measure—only so far as we are enlightened by the Spirit of God—that we taste by hope the glory promised to us, which far exceeds all our senses, let it be reckoned enough that the inconceivable vengeance of God, which awaits the ungodly, is communicated to us in an obscure manner, so far as is necessary to strike terror into our minds.On these subjects the words of Christ give us slender information, and in a manner which is fitted to restrain curiosity. The wicked are described as fearfully tormented by the misery which they feel; as desiring some relief, but cut off from hope, and thus experiencing a double torment; and as having their anguish increased by being compelled to remember their crimes, and to compare the present blessedness of believers with their own miserable and lost condition. In connection with this a conversation is related, as if persons who have no intercourse with each other were supposed to talk together. When the rich mansays,Father Abraham, this expresses an additional torment, that he perceives, when it is too late, that he is cut off from the number of the children ofAbraham
John Calvin Bible Commentary
Nay, father Abraham.This is a personification, as we have said, which expresses rather the feelings of the living than the anxiety of the dead. The doctrine of theLaw is little esteemed by the world, theProphets are neglected, and no man submits to hear God speaking in his own manner. Some would desire that angels should descend from heaven; others, that the dead should come out of their graves; others, that new miracles should be performed every day to sanction what they hear; and others, that voices should be heard from the sky.But if God were pleased to comply with all their foolish wishes, it would be of no advantage to them; for God has included in his word all that is necessary to be known, and the authority of this word has been attested and proved by authentic seals. Besides, faith does not depend on miracles, or any extraordinary sign, but is the peculiar gift of the Spirit, and is produced by means of the word. Lastly, it is the prerogative of God to draw us to himself, and he is pleased to work effectually through his own word. There is not the slightest reason, therefore, to expect that those means, which withdraw us from obedience to the word, will be of any service to us. I freely acknowledge, that there is nothing to which the flesh is more strongly inclined than to listen to vain revelations; and we see how eagerly those men, to whom the whole of Scripture is an object of dislike, throw themselves into the snares of Satan. Hence have arisen necromancy and other delusions, which the world not only receives with avidity, but runs after with furious rage. But all that is here affirmed by Christ is, that even the dead could not reform,or bring to a sound mind, those who are deaf and obstinate against the instructions of the law.
McArther Bible Commentary
in Hades. The suggestion that a rich man would be excluded from heaven would have scandalized the Pharisees (see note on Mat 19:24); especially galling was the idea that a beggar who ate scraps from his table was granted the place of honor next to Abraham. "Hades" was the Greek term for the abode of the dead. In the LXX, it was used to translate the Hebrew Sheol, which referred to the realm of the dead in general, without necessarily distinguishing between righteous or unrighteous souls. However, in NT usage, "Hades" always refers to the place of the wicked prior to final judgment in hell. The imagery Jesus used paralleled the erroneous rabbinical idea that Sheol had two parts, one for the souls of the righteous and the other for the souls of the wicked-separated by an impassable gulf. But there is no reason to suppose, as some do, that "Abraham's bosom" spoke of a temporary prison for the souls of OT saints, who were brought to heaven only after He had actually atoned for their sins. Scripture consistently teaches that the spirits of the righteous dead go immediately into the presence of God (cf. Luk 23:43; 2Co 5:8; Php 1:23). The presence of Moses and Elijah on the Mount of Transfiguration (Luk 9:30) belies the notion that they were confined in a compartment of Sheol until Christ finished His work.
Bible Cross References
Matthew 11:23 Luke 16:24

Verse 24

Matthew Henry's Concise Bible Commentary
The rich man and Lazarus.
Here the spiritual things are represented, in a description of the different state of good and bad, in this world and in the other. We are not told that the rich man got his estate by fraud, or oppression; but Christ shows, that a man may have a great deal of the wealth, pomp, and pleasure of this world, yet perish for ever under God's wrath and curse. The sin of this rich man was his providing for himself only. Here is a godly man, and one that will hereafter be happy for ever, in the depth of adversity and distress. It is often the lot of some of the dearest of God's saints and servants to be greatly afflicted in this world. We are not told that the rich man did him any harm, but we do not find that he had any care for him. Here is the different condition of this godly poor man, and this wicked rich man, at and after death. The rich man in hell lifted up his eyes, being in torment. It is not probable that there are discourses between glorified saints and damned sinners, but this dialogue shows the hopeless misery and fruitless desires, to which condemned spirits are brought. There is a day coming, when those who now hate and despise the people of God, would gladly receive kindness from them. But the damned in hell shall not have the least abatement of their torment. Sinners are now called upon to remember; but they do not, they will not, they find ways to avoid it. As wicked people have good things only in this life, and at death are for ever separated from all good, so godly people have evil things only in this life, and at death they are for ever put from them. In this world, blessed be God, there is no gulf between a state of nature and grace, we may pass from sin to God; but if we die in our sins, there is no coming out. The rich man had five brethren, and would have them stopped in their sinful course; their coming to that place of torment, would make his misery the worse, who had helped to show them the way thither. How many would now desire to recall or to undo what they have written or done! Those who would make the rich man's praying to Abraham justify praying to saints departed, go far to seek for proofs, when the mistake of a damned sinner is all they can find for an example. And surely there is no encouragement to follow the example, when all his prayers were made in vain. A messenger from the dead could say no more than what is said in the Scriptures. The same strength of corruption that breaks through the convictions of the written word, would triumph over a witness from the dead. Let us seek to the law and to the testimony, (Isaiah 8:19,20), for that is the sure word of prophecy, upon which we may rest, (2 Peter 1:19). Circumstances in every age show that no terrors, or arguments, can give true repentance without the special grace of God renewing the sinner's heart.
John Wesley's Bible Commentary
Father Abraham, have mercy on me - It cannot be denied, but here is one precedent in Scripture of praying to departed saints: but who is it that prays, and with what success? Will any, who considers this, be fond of copying after him?
John Calvin Bible Commentary
Nay, father Abraham.This is a personification, as we have said, which expresses rather the feelings of the living than the anxiety of the dead. The doctrine of theLaw is little esteemed by the world, theProphets are neglected, and no man submits to hear God speaking in his own manner. Some would desire that angels should descend from heaven; others, that the dead should come out of their graves; others, that new miracles should be performed every day to sanction what they hear; and others, that voices should be heard from the sky.But if God were pleased to comply with all their foolish wishes, it would be of no advantage to them; for God has included in his word all that is necessary to be known, and the authority of this word has been attested and proved by authentic seals. Besides, faith does not depend on miracles, or any extraordinary sign, but is the peculiar gift of the Spirit, and is produced by means of the word. Lastly, it is the prerogative of God to draw us to himself, and he is pleased to work effectually through his own word. There is not the slightest reason, therefore, to expect that those means, which withdraw us from obedience to the word, will be of any service to us. I freely acknowledge, that there is nothing to which the flesh is more strongly inclined than to listen to vain revelations; and we see how eagerly those men, to whom the whole of Scripture is an object of dislike, throw themselves into the snares of Satan. Hence have arisen necromancy and other delusions, which the world not only receives with avidity, but runs after with furious rage. But all that is here affirmed by Christ is, that even the dead could not reform,or bring to a sound mind, those who are deaf and obstinate against the instructions of the law.
McArther Bible Commentary
I am tormented. Christ pictured Hades as a place where the unspeakable torment of hell had already begun. Among the miseries featured here are unquenchable flame (see note on Mat 25:46), an accusing conscience fed by undying memories of lost opportunity (Luk 16:25), and permanent, irreversible separation from God and everything good (Luk 16:26).
Bible Cross References
Matthew 3:9 Matthew 25:41 Luke 3:8 Luke 16:30 Luke 19:9

Verse 25

Matthew Henry's Concise Bible Commentary
The rich man and Lazarus.
Here the spiritual things are represented, in a description of the different state of good and bad, in this world and in the other. We are not told that the rich man got his estate by fraud, or oppression; but Christ shows, that a man may have a great deal of the wealth, pomp, and pleasure of this world, yet perish for ever under God's wrath and curse. The sin of this rich man was his providing for himself only. Here is a godly man, and one that will hereafter be happy for ever, in the depth of adversity and distress. It is often the lot of some of the dearest of God's saints and servants to be greatly afflicted in this world. We are not told that the rich man did him any harm, but we do not find that he had any care for him. Here is the different condition of this godly poor man, and this wicked rich man, at and after death. The rich man in hell lifted up his eyes, being in torment. It is not probable that there are discourses between glorified saints and damned sinners, but this dialogue shows the hopeless misery and fruitless desires, to which condemned spirits are brought. There is a day coming, when those who now hate and despise the people of God, would gladly receive kindness from them. But the damned in hell shall not have the least abatement of their torment. Sinners are now called upon to remember; but they do not, they will not, they find ways to avoid it. As wicked people have good things only in this life, and at death are for ever separated from all good, so godly people have evil things only in this life, and at death they are for ever put from them. In this world, blessed be God, there is no gulf between a state of nature and grace, we may pass from sin to God; but if we die in our sins, there is no coming out. The rich man had five brethren, and would have them stopped in their sinful course; their coming to that place of torment, would make his misery the worse, who had helped to show them the way thither. How many would now desire to recall or to undo what they have written or done! Those who would make the rich man's praying to Abraham justify praying to saints departed, go far to seek for proofs, when the mistake of a damned sinner is all they can find for an example. And surely there is no encouragement to follow the example, when all his prayers were made in vain. A messenger from the dead could say no more than what is said in the Scriptures. The same strength of corruption that breaks through the convictions of the written word, would triumph over a witness from the dead. Let us seek to the law and to the testimony, (Isaiah 8:19,20), for that is the sure word of prophecy, upon which we may rest, (2 Peter 1:19). Circumstances in every age show that no terrors, or arguments, can give true repentance without the special grace of God renewing the sinner's heart.
John Wesley's Bible Commentary
But Abraham said, Son - According to the flesh. Is it not worthy of observation, that Abraham will not revile even a damned soul? and shall living men revile one another? Thou in thy lifetime receivedst thy good things - Thou didst choose and accept of worldly things as thy good, thy happiness. And can any be at a loss to know why he was in torments? This damnable idolatry, had there been nothing more, was enough to sink him to the nethermost hell.
John Calvin Bible Commentary
Son, remember.The wordsonappears to be used ironically, as a sharp and piercing reproof tothe rich man, who falsely boasted in his lifetime that he was one of thesonsof Abraham. It seems as if pain inflicted by a hot iron wounded his mind, when his hypocrisy and false confidence are placed before his eyes. When it is said that he is tormented in hell, because hehad received his good things in his lifetime, we must not understand the meaning to be, that eternal destruction awaits all who have enjoyed prosperity in the world. On the contrary, as Augustine has judiciously observed, poor Lazarus was carried into the bosom of rich Abraham, to inform us, that riches do not shut against any man the gate of the kingdom of heaven, but that it is open alike to all who have either made a sober use of riches, or patiently endured the want of them. All that is meant is, thatthe rich man, who yielded to the allurements of the present life, abandoned himself entirely to earthly enjoyments, and despised God and His kingdom, now suffers the punishment of his own neglect.Receivedst THY good things.The pronounthy is emphatic, as if Abraham had said: Thou wast created for an immortal life, and the Law of God raised time on high to the contemplation of the heavenly life; but thou, forgetting so exalted a condition, didst choose to resemble a sow or a dog, and thou therefore receivest a reward which befits brutal pleasures.But now he enjoys comfortWhen it is said of Lazarus, on the other hand, thathe enjoys comfort, because he had suffered many distresses in the world, it would be idle to apply this to all whose condition is wretched; because their afflictions, in many cases, are so far from having been of service to them, that they ought rather to bring upon them severer punishment. ButLazarus is commended for patient endurance of the cross, which always springs from faith and a genuine fear of God; for he who obstinately resists his sufferings, and whose ferocity remains unsubdued, has no claim to be rewarded for patience, by receiving from Godcomfort in exchange for the cross.To sum up the whole, they who have patiently endured the burden of the cross laid upon them, and have not been rebellious against the yoke and chastisements of God, but, amidst uninterrupted sufferings, have cherished the hope of a better life, have a rest laid up for them in heaven, when the period of their warfare shall be terminated. On the contrary, wicked despisers of God, who are wholly engrossed in the pleasures of the flesh, and who by a sort of mental intoxication, drown every feeling of piety, will experience, immediately after death, such torments as will efface their empty enjoyments. It must also be recollected, that this comfort, which the sons of God enjoy, lies in this, that they perceive a crown of glory prepared for them, and rest in the joyful expectation of it; as, on the other hand, the wicked are tormented by the apprehension of the future judgment, which they see coming upon them.
John Calvin Bible Commentary
Nay, father Abraham.This is a personification, as we have said, which expresses rather the feelings of the living than the anxiety of the dead. The doctrine of theLaw is little esteemed by the world, theProphets are neglected, and no man submits to hear God speaking in his own manner. Some would desire that angels should descend from heaven; others, that the dead should come out of their graves; others, that new miracles should be performed every day to sanction what they hear; and others, that voices should be heard from the sky.But if God were pleased to comply with all their foolish wishes, it would be of no advantage to them; for God has included in his word all that is necessary to be known, and the authority of this word has been attested and proved by authentic seals. Besides, faith does not depend on miracles, or any extraordinary sign, but is the peculiar gift of the Spirit, and is produced by means of the word. Lastly, it is the prerogative of God to draw us to himself, and he is pleased to work effectually through his own word. There is not the slightest reason, therefore, to expect that those means, which withdraw us from obedience to the word, will be of any service to us. I freely acknowledge, that there is nothing to which the flesh is more strongly inclined than to listen to vain revelations; and we see how eagerly those men, to whom the whole of Scripture is an object of dislike, throw themselves into the snares of Satan. Hence have arisen necromancy and other delusions, which the world not only receives with avidity, but runs after with furious rage. But all that is here affirmed by Christ is, that even the dead could not reform,or bring to a sound mind, those who are deaf and obstinate against the instructions of the law.
Bible Cross References
Psalm 17:14 Matthew 27:63 Luke 6:24 Luke 16:26

Verse 26

Matthew Henry's Concise Bible Commentary
The rich man and Lazarus.
Here the spiritual things are represented, in a description of the different state of good and bad, in this world and in the other. We are not told that the rich man got his estate by fraud, or oppression; but Christ shows, that a man may have a great deal of the wealth, pomp, and pleasure of this world, yet perish for ever under God's wrath and curse. The sin of this rich man was his providing for himself only. Here is a godly man, and one that will hereafter be happy for ever, in the depth of adversity and distress. It is often the lot of some of the dearest of God's saints and servants to be greatly afflicted in this world. We are not told that the rich man did him any harm, but we do not find that he had any care for him. Here is the different condition of this godly poor man, and this wicked rich man, at and after death. The rich man in hell lifted up his eyes, being in torment. It is not probable that there are discourses between glorified saints and damned sinners, but this dialogue shows the hopeless misery and fruitless desires, to which condemned spirits are brought. There is a day coming, when those who now hate and despise the people of God, would gladly receive kindness from them. But the damned in hell shall not have the least abatement of their torment. Sinners are now called upon to remember; but they do not, they will not, they find ways to avoid it. As wicked people have good things only in this life, and at death are for ever separated from all good, so godly people have evil things only in this life, and at death they are for ever put from them. In this world, blessed be God, there is no gulf between a state of nature and grace, we may pass from sin to God; but if we die in our sins, there is no coming out. The rich man had five brethren, and would have them stopped in their sinful course; their coming to that place of torment, would make his misery the worse, who had helped to show them the way thither. How many would now desire to recall or to undo what they have written or done! Those who would make the rich man's praying to Abraham justify praying to saints departed, go far to seek for proofs, when the mistake of a damned sinner is all they can find for an example. And surely there is no encouragement to follow the example, when all his prayers were made in vain. A messenger from the dead could say no more than what is said in the Scriptures. The same strength of corruption that breaks through the convictions of the written word, would triumph over a witness from the dead. Let us seek to the law and to the testimony, (Isaiah 8:19,20), for that is the sure word of prophecy, upon which we may rest, (2 Peter 1:19). Circumstances in every age show that no terrors, or arguments, can give true repentance without the special grace of God renewing the sinner's heart.
John Wesley's Bible Commentary
Beside this there is a great gulf fixed - Reader, to which side of it wilt thou go?
John Calvin Bible Commentary
A vast gulf lieth.These words describe the permanency of the future state, and denote, that the boundaries which separate the reprobate from the elect can never be broken through. And thus we are reminded to return early to the path, while there is yet time, lest we rush headlong into that abyss, from which it will be impossible to rise. The words must not be strictly interpreted, when it is said, that no one is permitted to pass who would wish to descend from heaven to hell; for it is certain, that none of the righteous entertain any such desire.
John Calvin Bible Commentary
Nay, father Abraham.This is a personification, as we have said, which expresses rather the feelings of the living than the anxiety of the dead. The doctrine of theLaw is little esteemed by the world, theProphets are neglected, and no man submits to hear God speaking in his own manner. Some would desire that angels should descend from heaven; others, that the dead should come out of their graves; others, that new miracles should be performed every day to sanction what they hear; and others, that voices should be heard from the sky.But if God were pleased to comply with all their foolish wishes, it would be of no advantage to them; for God has included in his word all that is necessary to be known, and the authority of this word has been attested and proved by authentic seals. Besides, faith does not depend on miracles, or any extraordinary sign, but is the peculiar gift of the Spirit, and is produced by means of the word. Lastly, it is the prerogative of God to draw us to himself, and he is pleased to work effectually through his own word. There is not the slightest reason, therefore, to expect that those means, which withdraw us from obedience to the word, will be of any service to us. I freely acknowledge, that there is nothing to which the flesh is more strongly inclined than to listen to vain revelations; and we see how eagerly those men, to whom the whole of Scripture is an object of dislike, throw themselves into the snares of Satan. Hence have arisen necromancy and other delusions, which the world not only receives with avidity, but runs after with furious rage. But all that is here affirmed by Christ is, that even the dead could not reform,or bring to a sound mind, those who are deaf and obstinate against the instructions of the law.
Bible Cross References
Luke 16:25 Luke 16:27

Verse 27

Matthew Henry's Concise Bible Commentary
The rich man and Lazarus.
Here the spiritual things are represented, in a description of the different state of good and bad, in this world and in the other. We are not told that the rich man got his estate by fraud, or oppression; but Christ shows, that a man may have a great deal of the wealth, pomp, and pleasure of this world, yet perish for ever under God's wrath and curse. The sin of this rich man was his providing for himself only. Here is a godly man, and one that will hereafter be happy for ever, in the depth of adversity and distress. It is often the lot of some of the dearest of God's saints and servants to be greatly afflicted in this world. We are not told that the rich man did him any harm, but we do not find that he had any care for him. Here is the different condition of this godly poor man, and this wicked rich man, at and after death. The rich man in hell lifted up his eyes, being in torment. It is not probable that there are discourses between glorified saints and damned sinners, but this dialogue shows the hopeless misery and fruitless desires, to which condemned spirits are brought. There is a day coming, when those who now hate and despise the people of God, would gladly receive kindness from them. But the damned in hell shall not have the least abatement of their torment. Sinners are now called upon to remember; but they do not, they will not, they find ways to avoid it. As wicked people have good things only in this life, and at death are for ever separated from all good, so godly people have evil things only in this life, and at death they are for ever put from them. In this world, blessed be God, there is no gulf between a state of nature and grace, we may pass from sin to God; but if we die in our sins, there is no coming out. The rich man had five brethren, and would have them stopped in their sinful course; their coming to that place of torment, would make his misery the worse, who had helped to show them the way thither. How many would now desire to recall or to undo what they have written or done! Those who would make the rich man's praying to Abraham justify praying to saints departed, go far to seek for proofs, when the mistake of a damned sinner is all they can find for an example. And surely there is no encouragement to follow the example, when all his prayers were made in vain. A messenger from the dead could say no more than what is said in the Scriptures. The same strength of corruption that breaks through the convictions of the written word, would triumph over a witness from the dead. Let us seek to the law and to the testimony, (Isaiah 8:19,20), for that is the sure word of prophecy, upon which we may rest, (2 Peter 1:19). Circumstances in every age show that no terrors, or arguments, can give true repentance without the special grace of God renewing the sinner's heart.
John Calvin Bible Commentary
I beseech thee, father.To bring the narrative into more full accordance with our modes of thinking, he describesthe rich manas wishing that his brothers, who were still alive, should be warned byLazarus. Here the Papists exercise their ingenuity very foolishly, by attempting to prove that the dead feel solicitude about the living. Any thing more ridiculous than this sophistry cannot be conceived; for with equal plausibility I might undertake to prove, that believing souls are not satisfied with the place assigned to them, and are actuated by a desire of removing from it to hell, were it not that they are prevented bya vast gulf. If no man holds such extravagant views, the Papists are not entitled to congratulate themselves on the other supposition. It is not my intention, however, to debate the point, or to defend either one side or another; but I thought it right to advert, in passing, to the futility of the arguments on which they rest their belief that the dead intercede with God on our behalf. I now return to the plain and natural meaning of this passage.
John Calvin Bible Commentary
Nay, father Abraham.This is a personification, as we have said, which expresses rather the feelings of the living than the anxiety of the dead. The doctrine of theLaw is little esteemed by the world, theProphets are neglected, and no man submits to hear God speaking in his own manner. Some would desire that angels should descend from heaven; others, that the dead should come out of their graves; others, that new miracles should be performed every day to sanction what they hear; and others, that voices should be heard from the sky.But if God were pleased to comply with all their foolish wishes, it would be of no advantage to them; for God has included in his word all that is necessary to be known, and the authority of this word has been attested and proved by authentic seals. Besides, faith does not depend on miracles, or any extraordinary sign, but is the peculiar gift of the Spirit, and is produced by means of the word. Lastly, it is the prerogative of God to draw us to himself, and he is pleased to work effectually through his own word. There is not the slightest reason, therefore, to expect that those means, which withdraw us from obedience to the word, will be of any service to us. I freely acknowledge, that there is nothing to which the flesh is more strongly inclined than to listen to vain revelations; and we see how eagerly those men, to whom the whole of Scripture is an object of dislike, throw themselves into the snares of Satan. Hence have arisen necromancy and other delusions, which the world not only receives with avidity, but runs after with furious rage. But all that is here affirmed by Christ is, that even the dead could not reform,or bring to a sound mind, those who are deaf and obstinate against the instructions of the law.
McArther Bible Commentary
send him to my father's house. The rich man retained a condescending attitude toward Lazarus even in hell, repeatedly asking Abraham to "send" Lazarus to wait on him (cf. Luk 16:24). The flames of hell do not atone for sin or purge hardened sinners from their depravity (cf. Rev 22:11).
Bible Cross References
Luke 16:26 Luke 16:28

Verse 28

Matthew Henry's Concise Bible Commentary
The rich man and Lazarus.
Here the spiritual things are represented, in a description of the different state of good and bad, in this world and in the other. We are not told that the rich man got his estate by fraud, or oppression; but Christ shows, that a man may have a great deal of the wealth, pomp, and pleasure of this world, yet perish for ever under God's wrath and curse. The sin of this rich man was his providing for himself only. Here is a godly man, and one that will hereafter be happy for ever, in the depth of adversity and distress. It is often the lot of some of the dearest of God's saints and servants to be greatly afflicted in this world. We are not told that the rich man did him any harm, but we do not find that he had any care for him. Here is the different condition of this godly poor man, and this wicked rich man, at and after death. The rich man in hell lifted up his eyes, being in torment. It is not probable that there are discourses between glorified saints and damned sinners, but this dialogue shows the hopeless misery and fruitless desires, to which condemned spirits are brought. There is a day coming, when those who now hate and despise the people of God, would gladly receive kindness from them. But the damned in hell shall not have the least abatement of their torment. Sinners are now called upon to remember; but they do not, they will not, they find ways to avoid it. As wicked people have good things only in this life, and at death are for ever separated from all good, so godly people have evil things only in this life, and at death they are for ever put from them. In this world, blessed be God, there is no gulf between a state of nature and grace, we may pass from sin to God; but if we die in our sins, there is no coming out. The rich man had five brethren, and would have them stopped in their sinful course; their coming to that place of torment, would make his misery the worse, who had helped to show them the way thither. How many would now desire to recall or to undo what they have written or done! Those who would make the rich man's praying to Abraham justify praying to saints departed, go far to seek for proofs, when the mistake of a damned sinner is all they can find for an example. And surely there is no encouragement to follow the example, when all his prayers were made in vain. A messenger from the dead could say no more than what is said in the Scriptures. The same strength of corruption that breaks through the convictions of the written word, would triumph over a witness from the dead. Let us seek to the law and to the testimony, (Isaiah 8:19,20), for that is the sure word of prophecy, upon which we may rest, (2 Peter 1:19). Circumstances in every age show that no terrors, or arguments, can give true repentance without the special grace of God renewing the sinner's heart.
John Wesley's Bible Commentary
Lest they also come into this place - He might justly fear lest their reproaches should add to his own torment.
John Calvin Bible Commentary
Nay, father Abraham.This is a personification, as we have said, which expresses rather the feelings of the living than the anxiety of the dead. The doctrine of theLaw is little esteemed by the world, theProphets are neglected, and no man submits to hear God speaking in his own manner. Some would desire that angels should descend from heaven; others, that the dead should come out of their graves; others, that new miracles should be performed every day to sanction what they hear; and others, that voices should be heard from the sky.But if God were pleased to comply with all their foolish wishes, it would be of no advantage to them; for God has included in his word all that is necessary to be known, and the authority of this word has been attested and proved by authentic seals. Besides, faith does not depend on miracles, or any extraordinary sign, but is the peculiar gift of the Spirit, and is produced by means of the word. Lastly, it is the prerogative of God to draw us to himself, and he is pleased to work effectually through his own word. There is not the slightest reason, therefore, to expect that those means, which withdraw us from obedience to the word, will be of any service to us. I freely acknowledge, that there is nothing to which the flesh is more strongly inclined than to listen to vain revelations; and we see how eagerly those men, to whom the whole of Scripture is an object of dislike, throw themselves into the snares of Satan. Hence have arisen necromancy and other delusions, which the world not only receives with avidity, but runs after with furious rage. But all that is here affirmed by Christ is, that even the dead could not reform,or bring to a sound mind, those who are deaf and obstinate against the instructions of the law.
Bible Cross References
Luke 16:27 Acts 2:40 Acts 8:25 Acts 10:42 Acts 18:5 Acts 20:21 Acts 20:23 Acts 20:24 Acts 23:11 Acts 26:22 Acts 28:23 Galatians 5:3 Ephesians 4:17 1 Thessalonians 2:11 1 Thessalonians 4:6

Verse 29

Matthew Henry's Concise Bible Commentary
The rich man and Lazarus.
Here the spiritual things are represented, in a description of the different state of good and bad, in this world and in the other. We are not told that the rich man got his estate by fraud, or oppression; but Christ shows, that a man may have a great deal of the wealth, pomp, and pleasure of this world, yet perish for ever under God's wrath and curse. The sin of this rich man was his providing for himself only. Here is a godly man, and one that will hereafter be happy for ever, in the depth of adversity and distress. It is often the lot of some of the dearest of God's saints and servants to be greatly afflicted in this world. We are not told that the rich man did him any harm, but we do not find that he had any care for him. Here is the different condition of this godly poor man, and this wicked rich man, at and after death. The rich man in hell lifted up his eyes, being in torment. It is not probable that there are discourses between glorified saints and damned sinners, but this dialogue shows the hopeless misery and fruitless desires, to which condemned spirits are brought. There is a day coming, when those who now hate and despise the people of God, would gladly receive kindness from them. But the damned in hell shall not have the least abatement of their torment. Sinners are now called upon to remember; but they do not, they will not, they find ways to avoid it. As wicked people have good things only in this life, and at death are for ever separated from all good, so godly people have evil things only in this life, and at death they are for ever put from them. In this world, blessed be God, there is no gulf between a state of nature and grace, we may pass from sin to God; but if we die in our sins, there is no coming out. The rich man had five brethren, and would have them stopped in their sinful course; their coming to that place of torment, would make his misery the worse, who had helped to show them the way thither. How many would now desire to recall or to undo what they have written or done! Those who would make the rich man's praying to Abraham justify praying to saints departed, go far to seek for proofs, when the mistake of a damned sinner is all they can find for an example. And surely there is no encouragement to follow the example, when all his prayers were made in vain. A messenger from the dead could say no more than what is said in the Scriptures. The same strength of corruption that breaks through the convictions of the written word, would triumph over a witness from the dead. Let us seek to the law and to the testimony, (Isaiah 8:19,20), for that is the sure word of prophecy, upon which we may rest, (2 Peter 1:19). Circumstances in every age show that no terrors, or arguments, can give true repentance without the special grace of God renewing the sinner's heart.
John Calvin Bible Commentary
It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, even in thy mouth, and in thy heart, that thou shouldest do it, (Deuteronomy 30:12-14.)They who ridicule as fabulous what Scripture testifies as to the future judgment, will one day feel how shocking is the wickedness of giving the lie to the holy oracles of God. From such lethargy Christ arouses his followers, that they may not be deceived by the hope of escaping punishment, and thus fail to improve the time allowed for repentance. Abraham’s reply amounts to this: ByMoses and the prophetsGod had sufficiently made known to his people the doctrine of salvation, and nothing remains for us but that it obtain the assent of all. So thoroughly infected is the mind of man with a depraved curiosity, that the greater part of men are always gaping after new revelations. Now as nothing is more displeasing to God than when men are so eager to go beyond due bounds, he forbids them to inquire at magicians and soothsayers respecting the truth, and to consult pretended oracles after the manner of the Gentiles; and in order to restrain that itching curiosity, he promises, at the same time, that he will giveprophets, from whom the people may learn whatever is necessary to be known for salvation, (Deuteronomy 18:9,15.) But ifthe prophetswere sent for the express purpose; that God might keep his people under the guidance of his word, he who is not satisfied with this method of instruction is not actuated by a desire to learn, but tickled by ungodly wantonness; and therefore God complains that He is insulted, when He alone is not heardfrom the living to the dead, (Isaiah 8:19.)The division of the word of God, which Abraham makes, into the Law and the Prophets, refers to the time of the Old Testament. Now that the more ample explanation of the Gospel has been added, there is still less excuse for our wickedness, if our dislike of that doctrine hurries us in every possible direction, and, in a word, if we do not permit ourselves to be regulated by the word of God. Hence too we infer how solid is the faith of Papists about purgatory and such fooleries, when it rests on nothing but phantoms.
John Calvin Bible Commentary
Nay, father Abraham.This is a personification, as we have said, which expresses rather the feelings of the living than the anxiety of the dead. The doctrine of theLaw is little esteemed by the world, theProphets are neglected, and no man submits to hear God speaking in his own manner. Some would desire that angels should descend from heaven; others, that the dead should come out of their graves; others, that new miracles should be performed every day to sanction what they hear; and others, that voices should be heard from the sky.But if God were pleased to comply with all their foolish wishes, it would be of no advantage to them; for God has included in his word all that is necessary to be known, and the authority of this word has been attested and proved by authentic seals. Besides, faith does not depend on miracles, or any extraordinary sign, but is the peculiar gift of the Spirit, and is produced by means of the word. Lastly, it is the prerogative of God to draw us to himself, and he is pleased to work effectually through his own word. There is not the slightest reason, therefore, to expect that those means, which withdraw us from obedience to the word, will be of any service to us. I freely acknowledge, that there is nothing to which the flesh is more strongly inclined than to listen to vain revelations; and we see how eagerly those men, to whom the whole of Scripture is an object of dislike, throw themselves into the snares of Satan. Hence have arisen necromancy and other delusions, which the world not only receives with avidity, but runs after with furious rage. But all that is here affirmed by Christ is, that even the dead could not reform,or bring to a sound mind, those who are deaf and obstinate against the instructions of the law.
McArther Bible Commentary
They have Moses and the prophets. I.e., the OT Scriptures.
Bible Cross References
Isaiah 8:20 Jeremiah 6:16 Luke 4:17 John 5:45 John 5:47 Acts 15:21 Galatians 4:21

Verse 30

Matthew Henry's Concise Bible Commentary
The rich man and Lazarus.
Here the spiritual things are represented, in a description of the different state of good and bad, in this world and in the other. We are not told that the rich man got his estate by fraud, or oppression; but Christ shows, that a man may have a great deal of the wealth, pomp, and pleasure of this world, yet perish for ever under God's wrath and curse. The sin of this rich man was his providing for himself only. Here is a godly man, and one that will hereafter be happy for ever, in the depth of adversity and distress. It is often the lot of some of the dearest of God's saints and servants to be greatly afflicted in this world. We are not told that the rich man did him any harm, but we do not find that he had any care for him. Here is the different condition of this godly poor man, and this wicked rich man, at and after death. The rich man in hell lifted up his eyes, being in torment. It is not probable that there are discourses between glorified saints and damned sinners, but this dialogue shows the hopeless misery and fruitless desires, to which condemned spirits are brought. There is a day coming, when those who now hate and despise the people of God, would gladly receive kindness from them. But the damned in hell shall not have the least abatement of their torment. Sinners are now called upon to remember; but they do not, they will not, they find ways to avoid it. As wicked people have good things only in this life, and at death are for ever separated from all good, so godly people have evil things only in this life, and at death they are for ever put from them. In this world, blessed be God, there is no gulf between a state of nature and grace, we may pass from sin to God; but if we die in our sins, there is no coming out. The rich man had five brethren, and would have them stopped in their sinful course; their coming to that place of torment, would make his misery the worse, who had helped to show them the way thither. How many would now desire to recall or to undo what they have written or done! Those who would make the rich man's praying to Abraham justify praying to saints departed, go far to seek for proofs, when the mistake of a damned sinner is all they can find for an example. And surely there is no encouragement to follow the example, when all his prayers were made in vain. A messenger from the dead could say no more than what is said in the Scriptures. The same strength of corruption that breaks through the convictions of the written word, would triumph over a witness from the dead. Let us seek to the law and to the testimony, (Isaiah 8:19,20), for that is the sure word of prophecy, upon which we may rest, (2 Peter 1:19). Circumstances in every age show that no terrors, or arguments, can give true repentance without the special grace of God renewing the sinner's heart.
John Calvin Bible Commentary
Nay, father Abraham.This is a personification, as we have said, which expresses rather the feelings of the living than the anxiety of the dead. The doctrine of theLaw is little esteemed by the world, theProphets are neglected, and no man submits to hear God speaking in his own manner. Some would desire that angels should descend from heaven; others, that the dead should come out of their graves; others, that new miracles should be performed every day to sanction what they hear; and others, that voices should be heard from the sky.But if God were pleased to comply with all their foolish wishes, it would be of no advantage to them; for God has included in his word all that is necessary to be known, and the authority of this word has been attested and proved by authentic seals. Besides, faith does not depend on miracles, or any extraordinary sign, but is the peculiar gift of the Spirit, and is produced by means of the word. Lastly, it is the prerogative of God to draw us to himself, and he is pleased to work effectually through his own word. There is not the slightest reason, therefore, to expect that those means, which withdraw us from obedience to the word, will be of any service to us. I freely acknowledge, that there is nothing to which the flesh is more strongly inclined than to listen to vain revelations; and we see how eagerly those men, to whom the whole of Scripture is an object of dislike, throw themselves into the snares of Satan. Hence have arisen necromancy and other delusions, which the world not only receives with avidity, but runs after with furious rage. But all that is here affirmed by Christ is, that even the dead could not reform,or bring to a sound mind, those who are deaf and obstinate against the instructions of the law.
Bible Cross References
Luke 3:8 Luke 16:24 Luke 16:31 Luke 19:9

Verse 31

Matthew Henry's Concise Bible Commentary
The rich man and Lazarus.
Here the spiritual things are represented, in a description of the different state of good and bad, in this world and in the other. We are not told that the rich man got his estate by fraud, or oppression; but Christ shows, that a man may have a great deal of the wealth, pomp, and pleasure of this world, yet perish for ever under God's wrath and curse. The sin of this rich man was his providing for himself only. Here is a godly man, and one that will hereafter be happy for ever, in the depth of adversity and distress. It is often the lot of some of the dearest of God's saints and servants to be greatly afflicted in this world. We are not told that the rich man did him any harm, but we do not find that he had any care for him. Here is the different condition of this godly poor man, and this wicked rich man, at and after death. The rich man in hell lifted up his eyes, being in torment. It is not probable that there are discourses between glorified saints and damned sinners, but this dialogue shows the hopeless misery and fruitless desires, to which condemned spirits are brought. There is a day coming, when those who now hate and despise the people of God, would gladly receive kindness from them. But the damned in hell shall not have the least abatement of their torment. Sinners are now called upon to remember; but they do not, they will not, they find ways to avoid it. As wicked people have good things only in this life, and at death are for ever separated from all good, so godly people have evil things only in this life, and at death they are for ever put from them. In this world, blessed be God, there is no gulf between a state of nature and grace, we may pass from sin to God; but if we die in our sins, there is no coming out. The rich man had five brethren, and would have them stopped in their sinful course; their coming to that place of torment, would make his misery the worse, who had helped to show them the way thither. How many would now desire to recall or to undo what they have written or done! Those who would make the rich man's praying to Abraham justify praying to saints departed, go far to seek for proofs, when the mistake of a damned sinner is all they can find for an example. And surely there is no encouragement to follow the example, when all his prayers were made in vain. A messenger from the dead could say no more than what is said in the Scriptures. The same strength of corruption that breaks through the convictions of the written word, would triumph over a witness from the dead. Let us seek to the law and to the testimony, (Isaiah 8:19,20), for that is the sure word of prophecy, upon which we may rest, (2 Peter 1:19). Circumstances in every age show that no terrors, or arguments, can give true repentance without the special grace of God renewing the sinner's heart.
John Wesley's Bible Commentary
Neither will they be persuaded - Truly to repent: for this implies an entire change of heart: but a thousand apparitions cannot, effect this. God only can, applying his word.
John Calvin Bible Commentary
Nay, father Abraham.This is a personification, as we have said, which expresses rather the feelings of the living than the anxiety of the dead. The doctrine of theLaw is little esteemed by the world, theProphets are neglected, and no man submits to hear God speaking in his own manner. Some would desire that angels should descend from heaven; others, that the dead should come out of their graves; others, that new miracles should be performed every day to sanction what they hear; and others, that voices should be heard from the sky.But if God were pleased to comply with all their foolish wishes, it would be of no advantage to them; for God has included in his word all that is necessary to be known, and the authority of this word has been attested and proved by authentic seals. Besides, faith does not depend on miracles, or any extraordinary sign, but is the peculiar gift of the Spirit, and is produced by means of the word. Lastly, it is the prerogative of God to draw us to himself, and he is pleased to work effectually through his own word. There is not the slightest reason, therefore, to expect that those means, which withdraw us from obedience to the word, will be of any service to us. I freely acknowledge, that there is nothing to which the flesh is more strongly inclined than to listen to vain revelations; and we see how eagerly those men, to whom the whole of Scripture is an object of dislike, throw themselves into the snares of Satan. Hence have arisen necromancy and other delusions, which the world not only receives with avidity, but runs after with furious rage. But all that is here affirmed by Christ is, that even the dead could not reform,or bring to a sound mind, those who are deaf and obstinate against the instructions of the law.
McArther Bible Commentary
neither will they be persuaded. This speaks powerfully of the singular sufficiency of Scripture to overcome unbelief. The gospel itself is the power of God unto salvation (Rom 1:16). Since unbelief is at heart a spiritual, rather than an intellectual, problem, no amount of evidences will ever turn unbelief to faith. But the revealed Word of God has inherent power to do so (cf. Joh 6:63; Heb 4:12; Jas 1:18; 1Pe 1:23).
Bible Cross References
Luke 16:30 Luke 17:1 John 5:47