20 And G1161 there was G2258 a certain G5100 beggar G4434 named G3686 Lazarus, G2976 which G3739 was laid G906 at G4314 his G846 gate, G4440 full of sores, G1669
And G2532 a certain G5100 man G435 lame G5225 G5560 from G1537 his G846 mother's G3384 womb G2836 was carried, G941 whom G3739 they laid G5087 daily G2250 G2596 at G4314 the gate G2374 of the temple G2411 which G3588 is called G3004 Beautiful, G5611 to ask G154 alms G1654 of G3844 them that entered G1531 into G1519 the temple; G2411
He raiseth up H6965 the poor H1800 out of the dust, H6083 and lifteth up H7311 the beggar H34 from the dunghill, H830 to set H3427 them among princes, H5081 and to make them inherit H5157 the throne H3678 of glory: H3519 for the pillars H4690 of the earth H776 are the LORD'S, H3068 and he hath set H7896 the world H8398 upon them.
Many H7227 are the afflictions H7451 of the righteous: H6662 but the LORD H3068 delivereth H5337 him out of them all.
For all the day H3117 long have I been plagued, H5060 and chastened H8433 every morning. H1242
Is there no balm H6875 in Gilead; H1568 is there no physician H7495 there? why then H3588 is not the health H724 of the daughter H1323 of my people H5971 recovered? H5927
And G2532 desiring G1937 to be fed G5526 with G575 the crumbs G5589 which G3588 fell G4098 from G575 the rich man's G4145 table: G5132 moreover G235 G2532 the dogs G2965 came G2064 and licked G621 his G846 sores. G1668
And G1161 it came to pass, G1096 that as G1722 he G846 was come nigh G1448 unto G1519 Jericho, G2410 a certain G5100 blind man G5185 sat G2521 by G3844 the way side G3598 begging: G4319 And G1161 hearing G191 the multitude G3793 pass by, G1279 he asked G4441 what G5101 it G5124 meant. G1498 And G1161 they told G518 him, G846 that G3754 Jesus G2424 of Nazareth G3480 passeth by. G3928 And G2532 he cried, G994 saying, G3004 Jesus, G2424 thou Son G5207 of David, G1138 have mercy G1653 on me. G3165 And G2532 they which went before G4254 rebuked G2008 him, G846 that G2443 he should hold his peace: G4623 but G1161 he G846 cried G2896 so much G4183 the more, G3123 Thou Son G5207 of David, G1138 have mercy G1653 on me. G3165 And G1161 Jesus G2424 stood, G2476 and commanded G2753 him G846 to be brought G71 unto G4314 him: G846 and G1161 when he G846 was come near, G1448 he asked G1905 him, G846 Saying, G3004 What G5101 wilt thou G2309 that I shall do G4160 unto thee? G4671 And G1161 he said, G2036 Lord, G2962 that G2443 I may receive my sight. G308 And G2532 Jesus G2424 said G2036 unto him, G846 Receive thy sight: G308 thy G4675 faith G4102 hath saved G4982 thee. G4571 And G2532 immediately G3916 he received his sight, G308 and G2532 followed G190 him, G846 glorifying G1392 God: G2316 and G2532 all G3956 the people, G2992 when they saw G1492 it, gave G1325 praise G136 unto God. G2316
Now G1161 a certain G5100 man was G2258 sick, G770 named Lazarus, G2976 of G575 Bethany, G963 G1537 the town G2968 of Mary G3137 and G2532 her G846 sister G79 Martha. G3136
G1161 Let G2744 the brother G80 of low degree G5011 rejoice G2744 in G1722 that he G846 is exalted: G5311
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Luke 16
Commentary on Luke 16 Matthew Henry Commentary
Chapter 16
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.
Luk 16:1-18
We mistake if we imagine that the design of Christ's doctrine and holy religion was either to amuse us with notions of divine mysteries or to entertain us with notions of divine mercies. No, the divine revelation of both these in the gospel is intended to engage and quicken us to the practice of Christian duties, and, as much as any one thing, to the duty of beneficence and doing good to those who stand in need of any thing that either we have or can do for them. This our Saviour is here pressing us to, by reminding us that we are but stewards of the manifold grace of God; and since we have in divers instances been unfaithful, and have forfeited the favour of our Lord, it is our wisdom to think how we may, some other way, make what we have in the world turn to a good account. Parables must not be forced beyond their primary intention, and therefore we must not hence infer that any one can befriend us if we lie under the displeasure of our Lord, but that, in the general, we must so lay out what we have in works of piety and charity as that we may meet it again with comfort on the other side death and the grave. If we would act wisely, we must be diligent and industrious to employ our riches in the acts of piety and charity, in order to promote our future and eternal welfare, as worldly men are in laying them out to the greatest temporal profit, in making to themselves friends with them, and securing other secular interests. So Dr. Clarke. Now let us consider,
Luk 16:19-31
As the parable of the prodigal son set before us the grace of the gospel, which is encouraging to us all, so this sets before us the wrath to come, and is designed for our awakening; and very fast asleep those are in sin that will not be awakened by it. The Pharisees made a jest of Christ's sermon against worldliness; now this parable was intended to make those mockers serious. The tendency of the gospel of Christ is both to reconcile us to poverty and affliction and to arm us against temptations to worldliness and sensuality. Now this parable, by drawing the curtain, and letting us see what will be the end of both in the other world, goes very far in prosecuting those two great intentions. This parable is not like Christ's other parables, in which spiritual things are represented by similitudes borrowed from worldly things, as those of the sower and the seed (except that of the sheep and goats), the prodigal son, and indeed all the rest but this. But here the spiritual things themselves are represented in a narrative or description of the different state of good and bad in this world and the other. Yet we need not call it a history of a particular occurrence, but it is matter of fact that is true every day, that poor godly people, whom men neglect and trample upon, die away out of their miseries, and go to heavenly bliss and joy, which is made the more pleasant to them by their preceding sorrows; and that rich epicures, who live in luxury, and are unmerciful to the poor, die, and go into a state of insupportable torment, which is the more grievous and terrible to them because of the sensual lives they lived: and that there is no gaining any relief from their torments. Is this a parable? What similitude is there in this? The discourse indeed between Abraham and the rich man is only an illustration of the description, to make it the more affecting, like that between God and Satan in the story of Job. Our Saviour came to bring us acquainted with another world, and to show us the reference which this world has to that; and here is does it. In this description (for so I shall choose to call it) we may observe,