Luke 16:23 Komentář

The scope of Christ's discourse in this chapter is to awaken and quicken us all so to use this world as not to abuse it, so to manage all our possessions and enjoyments here as that they may make for us, and may not make against us in the other world; for they will do either the one or the other, according as we use them now. I. If we do good with them, and lay out what we have in works of piety and charity, we shall reap the benefit of it in the world to come; and this he shows in the parable of the unjust steward, who made so good a hand of his lord's goods that, when he was turned out of his stewardship, he had a comfortable subsistence to betake himself to. The parable itself we have (Luk 16:1-8); the explanation and application of it (Luk 16:9-13); and the contempt which the Pharisees put upon the doctrine Christ preached to them, for which he sharply reproved them, adding some other weighty sayings (Luk 16:14-18). II. It, instead of doing good with our worldly enjoyments, we make them the food and fuel of our lusts, of our luxury and sensuality, and deny relief to the poor, we shall certainly perish eternally, and the things of this world, which were thus abused, will but add to our misery and torment. This he shows in the other parable of the rich man and Lazarus, which has likewise a further intention, and that is, to awaken us all to take the warning given us by the written word, and not to expect immediate messages from the other world (Luk 16:19-31).

And he said also to his disciples,.... The Syriac version adds, "a parable", as the following is; and which is directed to the disciples, as those in the preceding chapter are to the Pharisees; and who also are designed in this; though it is particularly spoken to the disciples, because it might be of some use to them, with respect, to the stewardship they were in. The Persic and Ethiopic versions read, "Jesus", or "the Lord Jesus said": and which is to be understood, though not expressed; for the parable was delivered by him, and is as follows: there was a certain rich man: by whom God is meant, who is rich in the perfections of his nature, in the works of his hands, in his government, and the administration of it, in providential goodness, and in the large revenues of glory due to him from his creatures; for all temporal riches are from him; and so are all the riches of mercy, grace, and glory: which had a steward; by whom is designed, not all mankind; for though all men are, in a sense, stewards under God, and are entrusted with the good things of life, the gifts of nature, endowments of mind, health, strength of body, time, &c. yet all cannot be meant, because some are distinguished from this steward, Luk 16:5 nor are the disciples intended, though the parable is directed to them; and they were stewards of the mysteries and manifold grace of God; and one among them was an unfaithful one, and was turned out of his stewardship; but the character of an unjust man will not suit with them: and besides, this steward was of the children of this world, Luk 16:8 but the Pharisees are meant: for these are taken notice of as gravelled at this parable, Luk 16:14 and to them agrees the character of the men of this world, who were worldly wise men; as also that of a steward; these are the tutors and governors mentioned in Gal 4:2 who had the care of the house of Israel, the family of God, under the legal dispensation; and to whom were committed the oracles of God, the writings of Moses, and the prophets; and whose business it was to open and explain them to the people. And the same was accused unto him, that he had wasted his goods; put false glosses upon the Scriptures; fed the family with bad and unwholesome food, the traditions of the elders, called the leaven of the Pharisees: made havoc of the souls of men; and made the hearts of the righteous sad: and hardened sinners in their wicked ways: and fed themselves, and not the flock; and plundered persons of their temporal substance; of all which they were accused by Moses, in whom they trusted; by his law which they violated; and by their own consciences, which witnessed against them; and by the cries of those whom they abused, which came into the ears of the Lord of sabaoth.

And he cried and said, father Abraham,.... The Jews used to call Abraham their father, and were proud of their descent from him, Mat 3:9 and so persons are after death represented by them, as speaking to, and discoursing with him; as in the passage cited in the note See Gill on Luk 16:22 to which the following may be added (c); "says R. Jonathan, from whence does it appear that the dead discourse with each other? it is said, Deu 34:4 "And the Lord said unto him, this is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying", &c. what is the meaning of the word "saying?" the holy blessed God said to Moses, "go say to Abraham", &c.'' And here the Jews, in their distress, are represented as applying to him, saying, have mercy on me, and send Lazarus; which seems to have respect to the mercy promised to Abraham, the covenant made with him, and the oath swore unto him, to send the Messiah, Luk 1:70 and which now, too late, these wretched Jews plead, the Messiah being sent already: that he may dip the tip of his finger in water; in allusion to the washings and purifications among the Jews, and the sprinkling of blood by the finger of the high priest; which were typical of cleansing, pardon, comfort, and refreshment, by the grace and blood of Christ: and cool my tongue; which had spoken so many scurrilous and blasphemous things of Christ; saying that he was a sinner, a glutton, and a winebibber, a Samaritan, and had a devil; that he cast out devils by Beelzebub, the prince of devils; and that he was a seditious person, and guilty of blasphemy: so the Jews represent persons in hell, desirous of cooling water, and as sometimes favoured with it, and sometimes not: they say (d), he that reads "Keriat Shema, (i.e. hear, O Israel", &c.) and very accurately examines the letters of it, "they cool hell for him", as it is said, Psa 68:14. And elsewhere (e), they speak of a disciple, or good man, that was seen after death amidst gardens, and orchards, and fountains of water; and of a publican, or wicked man, seen standing by the bank of a river, seeking , "to come to the water, but could not come at it". So Mahomet (f) has a passage that is somewhat like to this text; "the inhabitants of hell fire, shall call to the inhabitants of paradise, saying, pour upon us some water, or of those refreshments God hath bestowed on you.'' This man could not so much as get a drop of water to cool his tongue, not the least refreshment, nor mitigation of the anguish of his conscience, for the sins of his tongue: for I am tormented in this flame; in the destruction of Jerusalem, and calamities at Bither, and other afflictions; together with the wrath of God poured into the conscience, and the bitter remorses of that for speaking against the Messiah; and which are still greater in hell, where the worm dies not, and the fire is not quenched. (c) T. Bab. Beracot, fol. 18. 2. (d) Ib. fol. 15. 2. (e) T. Hieros. Sanhedrin, fol. 23. 3. & Chagiga, fol, 77. 4. (f) Koran, c. 7. p. 121. (sura 7:50)

In hell the soul of a certain man is in torment, punished in flames, suffering excruciating thirst, and imploring from the finger of a happier soul, for his tongue, the solace of a drop of water. [Luke 16:23-24] Do you suppose that this end of the blessed poor man and the miserable rich man is only imaginary? Then why the name of Lazarus in this narrative, if the circumstance is not in (the category of) a real occurrence? But even if it is to be regarded as imaginary, it will still be a testimony to truth and reality.

In hell the soul of a certain man is in torment, punished in flames, suffering excruciating thirst, and imploring from the finger of a happier soul, for his tongue, the solace of a drop of water. Do you suppose that this end of the blessed poor man and the miserable rich man is only imaginary? Then why the name of Lazarus in this narrative, if the circumstance is not in (the category of) a real occurrence? But even if it is to be regarded as imaginary, it will still be a testimony to truth and reality.

Thus it happens that the rich man in hell has a tongue and poor (Lazarus) a finger and Abraham a bosom. By these features also the souls of the martyrs under the altar are distinguished and known.

is said to separate those regions, and to hinder a passage from one to the other. Besides, the rich man could not have "lifted up his eyes," and from a distance too, except to a superior height, and from the said distance all up through the vast immensity of height and depth.

The Lord compared the priests of the people with him who was clothed in purple. Nothing is more honored than purple clothing. He compared the disciples of the cross with Lazarus. There were none more lowly than Lazarus was. He revealed the name of his beloved ones through Lazarus, his beloved one. He also wished to reveal the name of his enemies through the words, “If they do not listen to Moses and the prophets.” It is not the case that all those living are alive, or that all those buried are dead.See, the more the rich man lived sumptuously, the more Lazarus was humbled! The more Lazarus was made low, the greater was his crown. Why should he have seen Abraham above all the just, and Lazarus in his bosom? He saw him because Abraham loved the poor and so that we might learn that we cannot hope for pardon at the end, unless the fruits of pardon can be seen in us. If Abraham, who was friendly to strangers and had mercy on Sodom, was not able to have mercy on the one who did not show pity to Lazarus, how can we hope that there will be pardon for us? That man called him “my father,” and Abraham called him “my son,” but he was not able to help him. “Remember, my son, that you received good things during your life and Lazarus evil things.”

(Conc. 2. de Lazaro.) As it made the poor man's affliction heavier while he lived to lie before the rich man's gate, and to behold the prosperity of others, so when the rich man was dead it added to his desolation, that he lay in hell and saw the happiness of Lazarus, feeling not only by the nature of His own torments, but also by the comparison of Lazarus's honour, his own punishment the more intolerable. Hence it follows, But lifting up his eyes, He lifted up his eyes that he might look on him, not despise him; for Lazarus was above, he below. Many angels earned Lazarus; he was seized by endless torments. Therefore it is not said, being in torment, but torments. For he was wholly in torments, his eyes alone were free, so that he might behold the joy of another. His eyes are allowed to be free that he may be the more tortured, not having that which another has. The riches of others are the torments of those who are in poverty.

(ad Hom. 2. in ep. Phil. Chrys. Conc. de Laz.) There were many poor righteous men, but he who lay at his door met his sight to add to his woe. For it follows, And Lazarus in his bosom. It may here be observed, that all who are offended by us are exposed to our view. But the rich man sees Lazarus not with any other righteous man, but in Abraham's bosom. For Abraham was full of love, but the man is convicted of cruelty. Abraham sitting before his door followed after those that passed by, and brought them into his house, the other turned away even them that abode within his gate.

(ubi sup.) But not because he was rich was he tormented, but because he was not merciful.

The burial in hell is the lowest depth of torment which after this life devours the proud and unmerciful.

I think that we have proved that Christ did not object to the riches of the rich man but to his impiety, infidelity, pride and cruelty.…The rich must not start saying that I have agreed to be their advocate. They felt afraid, after all, when reminded of the gospel. When they heard about the rich man hurled into the pains of hell, they felt afraid. I have reassured them. They do not need to fear riches but vices. They should not fear wealth but greed. They should not be afraid of goods but of greed. Let them possess wealth like Abraham, and let them possess it with faith. Let them have it, possess it and not be possessed by it.

(de Orig. Anim. 4. 16.) Thou sayest that the members of the soul are here described, and by the eye thou wouldest have the whole head understood, because he was said to lift up his eyes; by the tongue, the jaws; by the finger, the hand. But what is the reason that those names of members when spoken of God do not to thy mind imply a body, but when of the soul they do? It is that when spoken of the creature they are to be taken literally, but when of the Creator metaphorically and figuratively. Wilt thou then give us bodily wings, seeing that not the Creator, but man, that is, the creature, says, If I take not the wings in the morning? (Ps. 139:9.) Besides, if the rich man had a bodily tongue, because he said, to cool my tongue, in us also who live in the flesh, the tongue itself has bodily hands, for it is written, Death and life are in the hands of the tongue. (Prov. 18:21.)

Why then, rich man, do you desire too late in hell what you never hoped for while you were enjoying your luxuries? Are you not the one who ignored the person lying at your gate? Are you not the one who in your disdain for the poor man made fun of Moses and the prophets? You refused to hold faith with a neighbor in his poverty; now you do not enjoy his good times. …We should not hold faith with a poor neighbor in such a way that we hope riches are coming to him in due course, and so we keep faith with him in order to hold them with him. That is not the way at all. What is the way is in line with our Lord's instruction, "Make friends for yourselves with the mammon of iniquity, so that they too may receive you in the eternal dwellings." There are poor people here who have no dwellings where they themselves can receive you. Make friends of them with the mammon of iniquity, the profits that iniquity calls profits. Since there are profits that justice calls profits, they are in God's treasury.… "Whoever receives a prophet in the name of a prophet will receive a prophet's reward. Whoever gives one of my little ones a cup of cold water simply in the name of a disciple, truly, I say to you, he will not lose his reward." He holds faith with a neighbor in his poverty, and therefore he will enjoy his good things.

But until the perishable body You will raise up, O God, and refashion, What mansion of rest is made ready For the soul that is pure and unsullied? It shall rest in the patriarch's bosom As did Lazarus, hedged round with flowers, Whom Dives beheld from a distance While he burned in the fires everlasting.

(Chrys. Op. imp, Hom. 53. Matt. 8:22, 25.) Or as the prisons of kings are placed at a distance without, so also hell is somewhere far off without the world, and hence it is called the outer darkness.

For behold it is added: "Who lifting up his eyes, when he was in torments, saw Abraham afar off, and Lazarus in his bosom." O how great is the subtlety of God's judgments! O how strictly is the recompense of good and evil deeds carried out! Certainly it was said above that in this life Lazarus sought the crumbs falling from the rich man's table, and no one gave to him; now concerning the torment of the rich man it is said that he desires water to be dropped from the tip of Lazarus's finger into his mouth. From this therefore, from this, brethren, gather how great is the strictness of God's severity. For this rich man who was unwilling to give even the least things from his table to the wounded poor man, placed in hell, came to seeking even the least things. For he who denied crumbs of bread asked for a drop of water.

(lib. 4. Mor. c. 29.) Now if Abraham sate below, the rich man placed in torments would not see him. For they who have followed the path to the heavenly country, when they leave the flesh, are kept back by the gates of hell; not that punishment smites them as sinners, but that resting in some more remote places, (for the intercession of the Mediator was not yet come,) the guilt of their first fault prevents them from entering the kingdom.

But being afar off, the rich man lifted up his eyes to behold Lazarus, because the unbelievers while they suffer the sentence of their condemnation, lying in the deep, fix their eyes upon certain of the faithful, abiding before the day of the last Judgment in rest above them, whose bliss afterwards they would in no wise contemplate. But that which they behold is afar off, for thither they cannot attain by their merits.

But lifting up his eyes while he was in torment, he saw Abraham from afar and Lazarus in his bosom, and he cried out, saying, "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." Oh, how subtle are the judgments of God, oh, how strictly is the retribution of good and evil deeds carried out! Certainly, it was said earlier that in this life Lazarus was looking for the crumbs falling from the rich man's table, and no one gave them to him; now it is said of the rich man that from his punishment, he desires water to be dripped from Lazarus's fingertip into his mouth. He who was unwilling to give even the smallest from his table has reached the point of seeking the smallest in hell. But it is very noteworthy what it is that the rich man, placed in the fire, requests his tongue to be cooled. For it is the custom of holy speech sometimes to say one thing but imply another from that very saying. Moreover, previously the Lord did not describe this arrogant rich man as indulging in loquacity, but as feasting superfluously. He did not narrate this about him due to loquacity but for having sinned with pride, tenacity, and gluttony. But because loquacity usually abounds at feasts, he who is here said to have feasted badly is reported to suffer more grievously in his tongue in hell. But with great fear, it must be considered what follows.

Just as the Lord, having cast Adam out of paradise, settled him before paradise (Gen. 3:24), so that the suffering, repeated by the constant sight of paradise, would give Adam a clearer sense of his loss of blessedness, so also He condemned this rich man before the face of Lazarus, so that seeing in what state Lazarus now was, the rich man would feel what he had been deprived of through his inhumanity. But why did the rich man see Lazarus not with some other righteous person, but in the bosom of Abraham? Since Abraham was hospitable, and the rich man needed to be convicted of his lack of love for hospitality, therefore the rich man sees Lazarus with Abraham. For Abraham invited even those passing by into his home, while this man despised even the one lying inside his home.

But some say that hell is the passing from the visible to the invisible, and the unfashioning of the soul. For as long as the soul of the sinner is in the body, it is visible by means of its own operations. But when it flies out of the body, it becomes shapeless.

(In Esai. 5.) Hell is a certain common place in the interior of the earth, shaded on all sides and dark, in which there is a kind of opening stretching downward, through which lies the descent of the souls who are condemned to perdition.

The parable of the unjust steward, Luk 16:1-8. Christ applies this to his hearers, Luk 16:9-13. The Pharisees take offense, Luk 16:14. Our Lord reproves them, and shows the immutability of the law, Luk 16:15-17. Counsels against divorce, Luk 16:18. The story of the rich man and the beggar, commonly called Dives and Lazarus, Luk 16:19-31.

PARABLES OF THE UNJUST STEWARD AND OF THE RICH MAN AND LAZARUS, OR, THE RIGHT USE OF MONEY. (Luke 16:1-31) steward--manager of his estate. accused--informed upon. had wasted--rather, "was wasting."

in hell--not the final place of the lost (for which another word is used), but as we say "the unseen world." But as the object here is certainly to depict the whole torment of the one and the perfect bliss of the other, it comes in this case to much the same. seeth Abraham--not God, to whom therefore he cannot cry [BENGEL].