Luk 16:19-31 | MHM | STEP | The Parable of the Rich Man and Lazarus Here the spiritual things are represented, in a description of the different state of good and bad, in this world and in the other. Jesus introduces a rich man, clothed in purple and fine linen, who feasted sumptuously every day. 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, living for his own comfort and pleasure.

‏ Luke 16:19-31

The Parable of the Rich Man and Lazarus

Here the spiritual things are represented, in a description of the different state of good and bad, in this world and in the other. Jesus introduces a rich man, clothed in purple and fine linen, who feasted sumptuously every day. 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, living for his own comfort and pleasure.

v. 20–21: At the rich man’s gate was laid a poor man named Lazarus, covered with sores, who longed to eat what fell from the rich man’s table. Even the dogs came and licked his sores. 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. The contrast is striking: one feasted daily, the other starved; one was clothed in luxury, the other in sores.

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v. 22: The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried. Here is the different condition of this godly poor man, and this wicked rich man, at and after death. Death comes to both, but what a difference in their reception! Lazarus is honored with an angelic escort to Abraham’s bosom, while the rich man receives only burial. As wicked people have good things only in this life, and at death are for ever separated from all good, so godly people have evil things only in this life, and at death they are for ever put from them.

v. 23: In Hades, being in torment, the rich man lifted up his eyes and saw Abraham far off and Lazarus at his side. The rich man in hell lifted up his eyes, being in torment. Now the tables are turned—he who once looked down on Lazarus must now look up to see him in glory.

v. 24: He called out, “Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.” It is not probable that there are discourses between glorified saints and damned sinners, but this dialogue shows the hopeless misery and fruitless desires to which condemned spirits are brought. There is a day coming when those who now hate and despise the people of God would gladly receive kindness from them. Yet even in torment, the rich man still thinks of Lazarus as one to be commanded—“send Lazarus”—showing his heart remains unchanged.

v. 25: But Abraham said, “Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish.” Sinners are now called upon to remember; but they do not, they will not, they find ways to avoid it. But in eternity, memory becomes a torment. Abraham’s words reveal the justice of God: each received their portion in life, and now justice demands the reversal.

v. 26: “And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.” But the damned in hell shall not have the least abatement of their torment. In this world, blessed be God, there is no gulf between a state of nature and grace; we may pass from sin to God. But if we die in our sins, there is no coming out. The chasm is fixed—not by arbitrary decree, but by the settled character and choices that led each to their eternal destiny.

v. 27–28: The rich man said, “Then I beg you, father, to send him to my father’s house—for I have five brothers—so that he may warn them, lest they also come into this place of torment.” The rich man had five brethren, and would have them stopped in their sinful course; their coming to that place of torment would make his misery the worse, who had helped to show them the way thither. How many would now desire to recall or to undo what they have written or done! Yet even this concern for his brothers springs from selfish motives—to lessen his own anguish.

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v. 29: But Abraham said, “They have Moses and the Prophets; let them hear them.” Abraham points to the sufficiency of Scripture. God has not left humanity without witness; the law and the prophets provide all that is necessary for salvation.

v. 30: The rich man said, “No, father Abraham, but if someone goes to them from the dead, they will repent.” The rich man argues for miraculous signs, as if God’s written word were insufficient. This reveals the corruption of human nature—always seeking for something more than what God has already provided.

v. 31: Abraham said, “If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.” Those who would make the rich man’s praying to Abraham justify praying to saints departed, go far to seek for proofs, when the mistake of a damned sinner is all they can find for an example. And surely there is no encouragement to follow the example, when all his prayers were made in vain. A messenger from the dead could say no more than what is said in the Scriptures. The same strength of corruption that breaks through the convictions of the written word would triumph over a witness from the dead. Let us seek to the law and to the testimony (Isaiah 8:19–20), for that is the sure word of prophecy, upon which we may rest (2 Peter 1:19).

Summary and Application

This parable serves as a solemn warning to all. It teaches us that earthly prosperity is no sign of God’s favor, nor is earthly adversity a sign of His displeasure. The rich man’s sin was not in his wealth but in his self-centeredness and neglect of those in need. Lazarus’s virtue was not in his poverty but in his faithfulness to God despite his circumstances.

The parable also emphasizes the finality of eternal judgment. There comes a point when it is too late for repentance, when the great chasm cannot be crossed. This should drive us to urgency in our spiritual concerns and compassion for those still living.

Finally, we are reminded that circumstances in every age show that no terrors or arguments can give true repentance without the special grace of God renewing the sinner’s heart. We have all we need in God’s Word; let us not seek for signs and wonders when we should be heeding what has already been revealed.