22 `And it came to pass, that the poor man died, and that he was carried away by the messengers to the bosom of Abraham -- and the rich man also died, and was buried;
Fear not, when one maketh wealth, When the honour of his house is abundant, For at his death he receiveth nothing, His honour goeth not down after him. For his soul in his life he blesseth, (And they praise thee when thou dost well for thyself.) It cometh to the generation of his fathers, For ever they see not the light.
Those trusting on their wealth, And in the multitude of their riches, Do shew themselves foolish. A brother doth no one at all ransom, He doth not give to God his atonement. And precious `is' the redemption of their soul, And it hath ceased -- to the age. And still he liveth for ever, He seeth not the pit. For he seeth wise men die, Together the foolish and brutish perish, And have left to others their wealth. Their heart `is': Their houses `are' to the age, Their tabernacles to all generations. They proclaimed their names over the lands. And man in honour doth not remain, He hath been like the beasts, they have been cut off.
And he cometh in, and eateth, and drinketh, and saith, `Look after, I pray you, this cursed one, and bury her, for she `is' a king's daughter.' And they go to bury her, and have not found of her except the skull, and the feet, and the palms of the hands.
and the field is the world, and the good seed, these are the sons of the reign, and the darnel are the sons of the evil one, and the enemy who sowed them is the devil, and the harvest is a full end of the age, and the reapers are messengers. `As, then, the darnel is gathered up, and is burned with fire, so shall it be in the full end of this age, the Son of Man shall send forth his messengers, and they shall gather up out of his kingdom all the stumbling-blocks, and those doing the unlawlessness, and shall cast them to the furnace of the fire; there shall be the weeping and the gnashing of the teeth. `Then shall the righteous shine forth as the sun in the reign of their Father. He who is having ears to hear -- let him hear.
The righteous hath perished, And there is none laying `it' to heart, And men of kindness are gathered, Without any considering that from the face of evil Gathered is the righteous one. He entereth into peace, they rest on their beds, `Each' is going straightforward.
Only, in slippery places Thou dost set them, Thou hast caused them to fall to desolations. How have they become a desolation as in a moment, They have been ended -- consumed from terrors. As a dream from awakening, O Lord, In awaking, their image Thou despisest.
That to a day of calamity is the wicked spared. To a day of wrath they are brought. Who doth declare to his face his way? And `for' that which he hath done, Who doth give recompence to him? And he -- to the graves he is brought. And over the heap a watch is kept.
For now, I have lain down, and am quiet, I have slept -- then there is rest to me, With kings and counsellors of earth, These building wastes for themselves. Or with princes -- they have gold, They are filling their houses `with' silver. (Or as a hidden abortion I am not, As infants -- they have not seen light.) There the wicked have ceased troubling, And there rest do the wearied in power. Together prisoners have been at ease, They have not heard the voice of an exactor, Small and great `are' there the same. And a servant `is' free from his lord.
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,