Luke 16:19

There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: THERE WAS A CERTAIN RICH MAN, [ Anthroopos (G444) de (G1161) tis (G5100)]. The connecting particle should not have been omitted here-`But there was a certain rich man;' in contrast with the man of the former parable: WHICH WAS CLOTHED IN PURPLE AND FINE LINEN (SEE ESTHER 8:15 ; REVELATION 18:12 ), AND FARED SUMPTUOUSLY EVERY DAY - wanting for nothing which appetite...

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 (307) 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 name _Lazarus _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. 19._There was a certain rich man _He is, first of all, described as _clothed in purple and fine linen, _and enjoying every day splendor and l...

19-31 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 torme...

Verse Luke 16:19. _THERE WAS A CERTAIN RICH MAN_] In the Scholia of some MSS. the name of this person is said to be _Ninive_. This account of the _rich man_ and _Lazarus_ is either a _parable_ or a _real_ _history_. If it be a _parable_, it is what _may be_: if it be a _history_, it is that which _has been_. Either a man _may live_ as is here described, and go to perdition when he dies; or, some _have_ lived in this way, and are now suffering the torments of an eternal fire. The account is equally instructive in whichsoever of these lights it is viewed. Let us carefully observe all the circumstances offered hereto our notice, and we shall see-I. The CRIME of this man; and II. His PUNISHMENT. 1. _There was a certain rich man in Jerusalem_. Provided this be a real history, there is no doubt our Lord could have

THERE WAS A CERTAIN RICH MAN - Many have supposed that our Lord here refers to a “real history,” and gives an account of some man who had lived in this manner; but of this there is no evidence. The probability is that this narrative is to be considered as a parable, referring not to any particular case which “had” actually happened, but teaching that such cases “might” happen. The “design” of the narrative is to be collected from the previous conversation. He had taught the danger of the love of money Luke 16:1; the deceitful and treacherous nature of riches Luke 16:9; that what was in high esteem on earth was hateful to God Luke 16:15; that people who did not use their property aright could not be receive

EXPOSITION LUKE 16:1 The _Lord_'_s teaching on the right use of earthly possessions with regard to the prospect of another world, in the form of the two parables of the unjust steward, and Dives and Lazarus._ LUKE 16:1, LUKE 16:2 AND HE SAID ALSO UNTO HIS DISCIPLES. There is no doubt that this important teaching belongs to the last portion of our Lord's life, and it is probable that it is closely connected with the parable of the prodigal son just related. It is not likely that two such weighty sermons had been preached at the same time, but in the evening, or on the following day, or at leas

THERE WAS A CERTAIN RICH MAN,.... In Beza's most ancient copy, and in another manuscript of his it is read by way of preface, "he said also another parable": which shows, that this is not a history of matter of fact, or an historical account of two such persons, as the "rich" man and the beggar, who had lately lived at Jerusalem; though the Papists pretend, to this day, to point out the very spot of ground in Jerusalem, where this rich man's house stood: nor is it to be understood parabolically of any particular rich man, or prince; as Saul the first king of Israel; or Herod, who now was reigning, and was clothed in purple, and lived in a sumptuous manner: nor of rich men in general, though it greatly describes the characters of such, at least of many of them; who only take care of their bodies, and neglect their souls; adorn and pamper them, live in pleasure, and grow wanton, and have n...

THERE Verses (Luke 16:19) are not said to be a parable. Rich men and beggars are common; there is no reason why Jesus may not have had in mind a particular case. In no parable is an individual named....

LUKE 16:19 plou,sioj It was probably _horror vacui_ that prompted more than one copyist to provide a name for the anonymous Rich Man. In Egypt the tradition that his name was Nineveh is incorporated in the Sahidic version, and seems to be reflected also in î75, which reads plou,sioj ovno,mati Neuhj (probably a scribal error for Nineuhj). During the third and fourth centuries a tradition was current in the West that the Rich Man’s name was Phineas. The pseudo-Cyprianic treatise _De pascha computus,_ which was written in the year 242/3 in Africa or in Rome, declares (ch. 17): _Omnibus peccatoribus a deo ignis est praeparatus, in cuius flamma uri ille Finaeus dives ab ipso dei filio est demonstratus_ (“Fire has bee...

CHAPTER 16 _ 1. The Unjust Steward. (Luke 16:1)_ 2. The Impossible Service. (Luke 16:13) 3. The Deriding Pharisees Answered. (Luke 16:14) 4. Concerning Divorce. (Luke 16:18) 5. The Rich Man and Lazarus. (Luke 16:19 .) Luke 16:1 Let us notice that this story was spoken to the disciples. It contains a number of difficulties. It has well been said “there are knots in it which perhaps will never be untied, until the Lord comes again. We might re