- Home
- Bible
- Luke
- Chapter 16
- Verse 16
Luke 16:22
Verse
Context
The Rich Man and Lazarus
21and longing to be fed with the crumbs that fell from the rich man’s table. Even the dogs came and licked his sores. 22One day the beggar died and was carried by the angels to Abraham’s side. And the rich man also died and was buried.23In Hades, where he was in torment, he looked up and saw Abraham from afar, with Lazarus by his side.
Sermons
David Pawson
Derek Prince
Thomas Brooks
John Gill
Robert Murray M'Cheyne
Bakht Singh
Thomas BostonSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The rich man also died, and was buried - There is no mention of this latter circumstance in the case of Lazarus; he was buried, no doubt - necessity required this; but he had the burial of a pauper, while the pomp and pride of the other followed him to the tomb. But what a difference in these burials, if we take in the reading of my old MS. Bible, which is supported by several versions: forsothe the riche man is deed: and is buried in helle. And this is also the reading of the Anglo-saxon: and was in hell buried. In some MSS. the point has been wanting after εταφη, he was buried; and the following και, and, removed and set before επαρας he lifted up: so that the passage reads thus: The rich man died also, and was buried in hell; and lifting up his eyes, being in torment, he saw, etc. But let us view the circumstances of this man's punishment. Scarcely had he entered the place of his punishment, when he lifted up his eyes on high; and what must his surprise be, to see himself separated from God, and to feel himself tormented in that flame! Neither himself, nor friends, ever suspected that the way in which he walked could have led to such a perdition. 1. And seeth Abraham afar off, and Lazarus in his bosom, Luk 16:23. He sees Lazarus clothed with glory and immortality - this is the first circumstance in his punishment. What a contrast! What a desire does he feel to resemble him, and what rage and despair because he is not like him? We may safely conclude that the view which damned souls have, in the gulf of perdition, of the happiness of the blessed, and the conviction that they themselves might have eternally enjoyed this felicity, from which, through their own fault, they are eternally excluded, will form no mean part of the punishment of the lost. 2. The presence of a good to which they never had any right, and of which they are now deprived, affects the miserable less than the presence of that to which they had a right, and of which they are now deprived. Even in hell, a damned spirit must abhor the evil by which he is tormented, and desire that good that would free him from his torment. If a lost soul could be reconciled to its torment, and to its situation, then, of course, its punishment must cease to be such. An eternal desire to escape from evil, and an eternal desire to be united with the supreme good, the gratification of which is for ever impossible, must make a second circumstance in the misery of the lost. 3. Son, remember that thou in thy lifetime receivedst thy good things, Luk 16:25. The remembrance of the good things possessed in life, and now to be enjoyed no more for ever, together with the remembrance of grace offered or abused, will form a third circumstance in the perdition of the ungodly. Son, remember that thou in thy lifetime, etc. 4. The torments which a soul endures in the hell of fire will form, through all eternity, a continual present source of indescribable wo. Actual torment in the flames of the bottomless pit forms a fourth circumstance in the punishment of the lost. I am tormented in this flame, Luk 16:24. 5. The known impossibility of ever escaping from this place of torment, or to have any alleviation of one's misery in it, forms a fifth circumstance in the punishment of ungodly men. Besides all this, between us and you there is a great gulf, Luk 16:26. The eternal purpose of God, formed on the principles of eternal reason, separates the persons, and the places of abode, of the righteous and the wicked, so that there can be no intercourse: They who wish to pass over hence to you, cannot; neither can they pass over, who would come from you hither. A happy spirit cannot go from heaven to alleviate their miseries; nor can any of them escape from the place of their confinement, to enter among the blessed. There may be a discovery from hell of the paradise of the blessed; but there can be no intercourse nor connection. 6. The iniquitous conduct of relatives and friends, who have been perverted by the bad example of those who are lost, is a source of present punishment to them; and if they come also to the same place of torment, must be, to those who were the instruments of bringing them thither, an eternal source of anguish. Send Lazarus to my father's family, for I have five brothers, that he may earnestly testify (διαμαρτυρηται) to them, that they come not to this place of torment. These brothers had probably been influenced by his example to content themselves with an earthly portion, and to neglect their immortal souls. Those who have been instruments of bringing others into hell shall suffer the deeper perdition on that account.
Jamieson-Fausset-Brown Bible Commentary
died--His burial was too unimportant to mention; while "the rich man died and was buried"--his carcass carried in pomp to its earthly resting-place. in to Abraham's bosom--as if seen reclining next to Him at the heavenly feast (Mat 8:11).
John Gill Bible Commentary
And in hell he lift up his eyes, being in torments,.... Which may design the place of torment, and the miserable state the Scribes and Pharisees, as all wicked men, enter immediately into upon death, Psa 9:17 who in their lifetime were blind, and are called blind guides, blind watchmen, blind leaders of the blind, and who were given up to judicial blindness and hardness of heart; but in hell their eyes are opened, and they see their mistakes about the Messiah, and find themselves in torments, under dreadful gnawings, and remorse of conscience; and having a terrible sensation of divine wrath, their worm dies not, and their fire is not quenched: or this may regard the vengeance of God on the Jews, at the destruction of Jerusalem; when a fire was kindled against their land, and burned to the lowest hell; and consumed the earth with her increase, and set on fire the foundations of the mountains; and the whole land became brimstone, salt, and burning; and they were rooted out of it in anger, wrath, and great indignation; see Deu 29:23 or rather, the dreadful calamities which came upon them in the times of Adrian at Bither; when their false Messiah Bar Cochab was taken and slain, and such multitudes of them were destroyed in the most miserable manner (z), when that people, who before had their eyes darkened, and a spirit of slumber and stupidity fallen upon them, in those calamities began to be under some convictions: and seeth Abraham afar off: the covenant of circumcision given to him, and to them his natural seed, now of no use to them; their descent from him, of which they boasted, and in which they trusted, now of no avail; and him in the kingdom of heaven, and themselves thrust out; see Luk 13:28. And Lazarus in his bosom; they now found the Messiah was come, and was gone to heaven, whither they could not come, Joh 7:33. The Jews are convinced that the Messiah is born, though not revealed; and they sometimes confess, that he was born the same day Jerusalem was destroyed; and sometimes they say, he sits at the gates of Rome among the lepers, and at other times, that he is in the walks of paradise (a). This is said in agreement with the notions of the Jews, that wicked men will see the righteous in happiness, and themselves in torment; by which the latter will be aggravated, to which the allusion is; for they say (b), "the gates of paradise are fixed over against the gates of hell, so that they can see the righteous in rest, and themselves in distress.'' (z) Vid. Buxtorf. Lex. Talmud. col. 372. (a) Synagog. Jud. c. 50. T. Bab. Sanhedrin, fol. 98. 1. Aben Ezra in Cant. vii. 5. T. Hieros Beracot, fol. 5. 1. (b) Tzeror Hammor, fol. 125. 3.
Tyndale Open Study Notes
16:22 carried by the angels to sit beside Abraham (literally into Abraham’s bosom): The Greek suggests a banquet at which guests reclined around a low table (see John 13:23). Lazarus was taken to the messianic banquet in the Kingdom of God (see Luke 14:1-24).
Luke 16:22
The Rich Man and Lazarus
21and longing to be fed with the crumbs that fell from the rich man’s table. Even the dogs came and licked his sores. 22One day the beggar died and was carried by the angels to Abraham’s side. And the rich man also died and was buried.23In Hades, where he was in torment, he looked up and saw Abraham from afar, with Lazarus by his side.
- Scripture
- Sermons
- Commentary
Between Death and Resurrection - Part 2
By David Pawson5.8K17:30ResurrectionMAT 25:46LUK 16:22JHN 8:56PHP 1:23HEB 9:27HEB 12:221PE 3:19In this sermon, the preacher discusses the concept of regret and the certainty of the afterlife. He emphasizes that once a person is in the prison of death, there is no going back to life or forward to paradise. The preacher also addresses questions about the interval between death and resurrection. He explains that the ultimate destiny of individuals in this interval is determined by their response to Christ and the light they have received in their lives. The preacher concludes by stating that our actions in this life not only determine our destiny in the afterlife but also impact the intermediate stage between death and resurrection.
The Significance of Resurrection - Part 1
By Derek Prince3.3K28:03LUK 16:22
This sermon delves into the concept of resurrection, emphasizing the distinction between the body, soul, and spirit, and the significance of the resurrection of the body. It explores what happens to individuals after death, drawing from the story of the rich man and Lazarus in Luke 16 to illustrate the persistence of personality, recognition of persons, recollection of life on earth, consciousness of present conditions after death, and the complete separation between the righteous and the unrighteous. The sermon also highlights the impact of Jesus' death and resurrection on the destiny of souls, the release of departed righteous souls, and the guarantee of our resurrection through Jesus.
From Belly to Cards or Dice
By Thomas Brooks0LuxurySpiritual RuinLUK 7:25LUK 16:19LUK 16:22Thomas Brooks emphasizes the dangers of luxury as a sin that is particularly prevalent in society, warning that it is a God-dishonoring and soul-damning behavior that can lead individuals away from salvation. He cites biblical examples, such as the rich man in Luke, to illustrate that those who indulge in luxury are often far from true repentance and faith in Christ. Brooks argues that luxurious living is incompatible with the teachings of Jesus and suggests that such individuals may not genuinely be Christians. He highlights the rarity of reformation among the luxurious, contrasting their lifestyle with the call to holiness and self-denial. Ultimately, he warns that a life of luxury leads to spiritual ruin and separation from God.
Of the Punishment of Sin.
By John Gill0Punishment of SinDivine Justice and MercyMAT 25:41LUK 16:22ROM 3:10ROM 3:23John Gill addresses the punishment of sin, emphasizing that all humanity, as descendants of Adam, is subject to both temporal and eternal punishment due to original sin and actual transgressions. He discusses the nature of these punishments, noting that while infants may suffer the consequences of original sin, their eternal fate is ultimately in God's hands. Gill asserts that the elect, covered by Christ's grace, are not subject to eternal punishment, while all others face condemnation due to their inherent sinfulness. He highlights the distinction between the various degrees of punishment and the necessity of divine justice, underscoring God's mercy alongside His justice. The sermon concludes with a reminder of the eternal consequences of sin and the hope found in Christ for those who believe.
The Eternal Torment of the Wicked
By Robert Murray M'Cheyne0Divine JusticeEternal JudgmentEXO 15:1PSA 16:11PRO 1:26ISA 66:24MAT 25:31LUK 13:28LUK 16:22REV 7:9REV 14:10REV 19:1Robert Murray M'Cheyne delivers a sobering sermon on 'The Eternal Torment of the Wicked', emphasizing that the eternal punishment of the wicked will be a source of joy and praise for the redeemed in heaven. He explains that the inhabitants of heaven will rejoice over the destruction of Babylon and the downfall of Antichrist, singing 'Alleluia' as they witness the eternal torment of the wicked. M'Cheyne asserts that this joy will not stem from a desire to see suffering, but from a shared divine perspective that recognizes God's righteous judgment. He warns the unrepentant that there will be no pity for them in hell, neither from God nor from the redeemed, who will instead celebrate God's justice. The sermon serves as a call to repentance, urging listeners to embrace the grace offered by Christ before it is too late.
After You Die
By Bakht Singh0LUK 16:22JHN 3:16ACT 4:12ROM 6:23HEB 9:27Bakht Singh preaches about the contrasting beliefs of reincarnation and the afterlife as depicted in the Bible. He emphasizes that the story of the rich man and Lazarus is a real-life incident, not a parable, showcasing the eternal destinies of individuals after death. Bakht Singh highlights the importance of making peace with God through Jesus Christ's sacrifice to secure a place in heavenly glory, rejecting the notion of reincarnation and emphasizing the critical decision of accepting Jesus as the way to eternal life.
Death
By Thomas Boston0JOB 30:23PRO 14:32ECC 9:10LUK 16:22HEB 9:27Thomas Boston preaches about the contrasting states of the wicked and the righteous in death. The wicked are driven away in their wickedness, hopeless and without solid ground for eternal happiness, while the righteous have hope in their death, passing away peacefully and in a state of holiness. Boston warns against false hopes and urges sinners to repent and turn to Christ to avoid being driven away in their wickedness at death.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The rich man also died, and was buried - There is no mention of this latter circumstance in the case of Lazarus; he was buried, no doubt - necessity required this; but he had the burial of a pauper, while the pomp and pride of the other followed him to the tomb. But what a difference in these burials, if we take in the reading of my old MS. Bible, which is supported by several versions: forsothe the riche man is deed: and is buried in helle. And this is also the reading of the Anglo-saxon: and was in hell buried. In some MSS. the point has been wanting after εταφη, he was buried; and the following και, and, removed and set before επαρας he lifted up: so that the passage reads thus: The rich man died also, and was buried in hell; and lifting up his eyes, being in torment, he saw, etc. But let us view the circumstances of this man's punishment. Scarcely had he entered the place of his punishment, when he lifted up his eyes on high; and what must his surprise be, to see himself separated from God, and to feel himself tormented in that flame! Neither himself, nor friends, ever suspected that the way in which he walked could have led to such a perdition. 1. And seeth Abraham afar off, and Lazarus in his bosom, Luk 16:23. He sees Lazarus clothed with glory and immortality - this is the first circumstance in his punishment. What a contrast! What a desire does he feel to resemble him, and what rage and despair because he is not like him? We may safely conclude that the view which damned souls have, in the gulf of perdition, of the happiness of the blessed, and the conviction that they themselves might have eternally enjoyed this felicity, from which, through their own fault, they are eternally excluded, will form no mean part of the punishment of the lost. 2. The presence of a good to which they never had any right, and of which they are now deprived, affects the miserable less than the presence of that to which they had a right, and of which they are now deprived. Even in hell, a damned spirit must abhor the evil by which he is tormented, and desire that good that would free him from his torment. If a lost soul could be reconciled to its torment, and to its situation, then, of course, its punishment must cease to be such. An eternal desire to escape from evil, and an eternal desire to be united with the supreme good, the gratification of which is for ever impossible, must make a second circumstance in the misery of the lost. 3. Son, remember that thou in thy lifetime receivedst thy good things, Luk 16:25. The remembrance of the good things possessed in life, and now to be enjoyed no more for ever, together with the remembrance of grace offered or abused, will form a third circumstance in the perdition of the ungodly. Son, remember that thou in thy lifetime, etc. 4. The torments which a soul endures in the hell of fire will form, through all eternity, a continual present source of indescribable wo. Actual torment in the flames of the bottomless pit forms a fourth circumstance in the punishment of the lost. I am tormented in this flame, Luk 16:24. 5. The known impossibility of ever escaping from this place of torment, or to have any alleviation of one's misery in it, forms a fifth circumstance in the punishment of ungodly men. Besides all this, between us and you there is a great gulf, Luk 16:26. The eternal purpose of God, formed on the principles of eternal reason, separates the persons, and the places of abode, of the righteous and the wicked, so that there can be no intercourse: They who wish to pass over hence to you, cannot; neither can they pass over, who would come from you hither. A happy spirit cannot go from heaven to alleviate their miseries; nor can any of them escape from the place of their confinement, to enter among the blessed. There may be a discovery from hell of the paradise of the blessed; but there can be no intercourse nor connection. 6. The iniquitous conduct of relatives and friends, who have been perverted by the bad example of those who are lost, is a source of present punishment to them; and if they come also to the same place of torment, must be, to those who were the instruments of bringing them thither, an eternal source of anguish. Send Lazarus to my father's family, for I have five brothers, that he may earnestly testify (διαμαρτυρηται) to them, that they come not to this place of torment. These brothers had probably been influenced by his example to content themselves with an earthly portion, and to neglect their immortal souls. Those who have been instruments of bringing others into hell shall suffer the deeper perdition on that account.
Jamieson-Fausset-Brown Bible Commentary
died--His burial was too unimportant to mention; while "the rich man died and was buried"--his carcass carried in pomp to its earthly resting-place. in to Abraham's bosom--as if seen reclining next to Him at the heavenly feast (Mat 8:11).
John Gill Bible Commentary
And in hell he lift up his eyes, being in torments,.... Which may design the place of torment, and the miserable state the Scribes and Pharisees, as all wicked men, enter immediately into upon death, Psa 9:17 who in their lifetime were blind, and are called blind guides, blind watchmen, blind leaders of the blind, and who were given up to judicial blindness and hardness of heart; but in hell their eyes are opened, and they see their mistakes about the Messiah, and find themselves in torments, under dreadful gnawings, and remorse of conscience; and having a terrible sensation of divine wrath, their worm dies not, and their fire is not quenched: or this may regard the vengeance of God on the Jews, at the destruction of Jerusalem; when a fire was kindled against their land, and burned to the lowest hell; and consumed the earth with her increase, and set on fire the foundations of the mountains; and the whole land became brimstone, salt, and burning; and they were rooted out of it in anger, wrath, and great indignation; see Deu 29:23 or rather, the dreadful calamities which came upon them in the times of Adrian at Bither; when their false Messiah Bar Cochab was taken and slain, and such multitudes of them were destroyed in the most miserable manner (z), when that people, who before had their eyes darkened, and a spirit of slumber and stupidity fallen upon them, in those calamities began to be under some convictions: and seeth Abraham afar off: the covenant of circumcision given to him, and to them his natural seed, now of no use to them; their descent from him, of which they boasted, and in which they trusted, now of no avail; and him in the kingdom of heaven, and themselves thrust out; see Luk 13:28. And Lazarus in his bosom; they now found the Messiah was come, and was gone to heaven, whither they could not come, Joh 7:33. The Jews are convinced that the Messiah is born, though not revealed; and they sometimes confess, that he was born the same day Jerusalem was destroyed; and sometimes they say, he sits at the gates of Rome among the lepers, and at other times, that he is in the walks of paradise (a). This is said in agreement with the notions of the Jews, that wicked men will see the righteous in happiness, and themselves in torment; by which the latter will be aggravated, to which the allusion is; for they say (b), "the gates of paradise are fixed over against the gates of hell, so that they can see the righteous in rest, and themselves in distress.'' (z) Vid. Buxtorf. Lex. Talmud. col. 372. (a) Synagog. Jud. c. 50. T. Bab. Sanhedrin, fol. 98. 1. Aben Ezra in Cant. vii. 5. T. Hieros Beracot, fol. 5. 1. (b) Tzeror Hammor, fol. 125. 3.
Tyndale Open Study Notes
16:22 carried by the angels to sit beside Abraham (literally into Abraham’s bosom): The Greek suggests a banquet at which guests reclined around a low table (see John 13:23). Lazarus was taken to the messianic banquet in the Kingdom of God (see Luke 14:1-24).