Luke 16:24
So he cried out, 'Father Abraham, have mercy on me and send Lazarus to dip the tip of his finger in water and cool my tongue. For I am in agony in this fire.'
So he cried out
The Greek word for "cried out" is "φωνέω" (phonéō), which implies a loud call or shout, often from a place of desperation or urgent need. This reflects the rich man's intense suffering and his desperate plea for relief. In the context of the parable, this cry signifies the irreversible chasm between the choices made in life and their eternal consequences. It serves as a poignant reminder of the urgency of repentance and the need to heed God's call while there is still time.

Father Abraham
Addressing Abraham as "Father" indicates the rich man's Jewish heritage, as Abraham is considered the patriarch of the Israelites. This highlights the rich man's misplaced confidence in his lineage for salvation, rather than a personal relationship with God. It underscores the biblical truth that salvation is not based on ancestry or heritage but on faith and obedience to God.

have mercy on me
The plea for mercy, "ἐλεέω" (eleéō), is a request for compassion and relief from suffering. This reflects the rich man's recognition of his dire state and his need for grace. However, it is significant that this plea comes too late, illustrating the importance of seeking God's mercy during one's lifetime. Theologically, it emphasizes the concept of divine justice and the finality of judgment after death.

and send Lazarus
The request to send Lazarus indicates the rich man's continued perception of Lazarus as inferior, even in the afterlife. This reflects a lack of true repentance or understanding of the reversal of fortunes in God's kingdom. It serves as a critique of societal structures that devalue the poor and marginalized, reminding believers of the call to love and serve others selflessly.

to dip the tip of his finger in water
The imagery of dipping a finger in water to cool the tongue is a vivid depiction of the rich man's torment and his longing for even the slightest relief. Water, often symbolizing life and refreshment in Scripture, here contrasts with the rich man's spiritual barrenness and the eternal consequences of his earthly choices. It highlights the stark reality of hell as a place of unquenchable thirst and suffering.

and cool my tongue
The desire to cool his tongue underscores the physical and spiritual torment experienced by the rich man. In biblical symbolism, the tongue often represents speech and the heart's overflow. This detail may suggest the rich man's regret over his words and actions in life, emphasizing the importance of using one's speech to glorify God and edify others.

for I am in agony
The word "agony," from the Greek "ὀδυνάω" (odynáō), conveys intense pain and distress. This term captures the severity of the rich man's suffering in hell, serving as a sobering reminder of the reality of eternal separation from God. It calls believers to reflect on the gravity of sin and the urgency of sharing the gospel with others.

in this fire
Fire, in biblical literature, often symbolizes judgment and purification. Here, it represents the unending torment of hell, a place of separation from God's presence. This imagery serves as a warning of the consequences of rejecting God's offer of salvation. It challenges believers to live with an eternal perspective, prioritizing their relationship with God above all else.

Persons / Places / Events
1. The Rich Man
A central figure in Jesus' parable, representing those who live in luxury without regard for the suffering of others. He finds himself in torment after death.

2. Lazarus
A poor man who suffered greatly in life but is comforted after death. His presence in the parable highlights the reversal of fortunes in the afterlife.

3. Father Abraham
The patriarch of the Israelites, representing the faithful and the covenant promises of God. He is depicted as a figure of authority and comfort in the afterlife.

4. Hades
The place of the dead, where the rich man finds himself in torment. It serves as a setting for the parable's exploration of justice and mercy.

5. The Fire
Symbolic of the rich man's torment and the consequences of a life lived without compassion or regard for God's commands.
Teaching Points
The Reality of Eternal Consequences
The parable underscores the reality of eternal consequences based on our earthly actions and attitudes, particularly towards the needy.

The Call to Compassion
Believers are called to show compassion and mercy, reflecting God's heart for the poor and suffering, as exemplified by Lazarus.

The Danger of Complacency
The rich man's plight warns against the dangers of complacency and self-indulgence, urging believers to live with an eternal perspective.

The Importance of Listening to God's Word
The rich man's request for Lazarus to warn his brothers highlights the sufficiency and necessity of Scripture for guiding our lives.

The Reversal of Fortunes
The parable illustrates the reversal of fortunes in the afterlife, encouraging believers to trust in God's justice and timing.
Bible Study Questions
1. How does the rich man's request to Abraham reflect his understanding of mercy and justice, and what does this teach us about our own understanding of these concepts?

2. In what ways can we be more like Lazarus in our faith and reliance on God, despite our circumstances?

3. How does the depiction of Hades in this parable inform our understanding of the afterlife and the importance of our earthly choices?

4. What practical steps can we take to ensure we are not living complacently like the rich man, but rather actively showing compassion to those in need?

5. How can the teachings of this parable be applied to our understanding of wealth and stewardship in light of other biblical teachings on these topics?
Connections to Other Scriptures
Matthew 25:31-46
This passage also discusses the theme of eternal consequences based on how one treats "the least of these," similar to the rich man's neglect of Lazarus.

James 2:14-17
James emphasizes the importance of faith being accompanied by works, particularly in caring for those in need, which the rich man failed to do.

Proverbs 19:17
This verse highlights the blessing of giving to the poor, contrasting the rich man's lack of generosity.
The Misuse of MoneyR.M. Edgar Luke 16:14-31
The Sin and Doom of Selfish WorldlinessW. Clarkson Luke 16:19-26
A Common Delusion ExposedBishop S. Wilberforce.Luke 16:19-31
A Preacher from the DeadC. H. Spurgeon.Luke 16:19-31
A Spectre Would not Produce Conviction in SinnersH. Melvill, B. D.Luke 16:19-31
A Standing Revelation the Best Means of ConvictionBishop Atterbury., T. Manton, D. D.Luke 16:19-31
A Wealthy But Sad FamilyAnon.Luke 16:19-31
Conscious Existence After DeathGordon Calthrop, M. A.Luke 16:19-31
ContrastsH. J. Wilmot Buxton, M. A.Luke 16:19-31
Dives and LazarusC. S. Robinson, D. D.Luke 16:19-31
Dives and LazarusJ. Burns, D. D.Luke 16:19-31
Dives and LazarusJ. E. Beaumont.Luke 16:19-31
Dives and LazarusT. Dwight, D. D.Luke 16:19-31
Dives and LazarusJ. R. Thomson, M. A.Luke 16:19-31
Dives and Lazarus After DeathJ. Burns, D. D.Luke 16:19-31
Do We Need a New RevelationW. F. Adeney, M. A.Luke 16:19-31
Final ImpenitenceDean Goulburn.Luke 16:19-31
Ghosts Do not Deter Men from SinG. F. Kettell, D. D.Luke 16:19-31
Impotent Desires in HellJ. Vaughan, M. A.Luke 16:19-31
Lazarus and His MessageT. T. Lynch.Luke 16:19-31
Lessons from the ParableE. Blencowe, M. A.Luke 16:19-31
Luxury Disregarding SeveringLuke 16:19-31
Materials for a Future Judgment in the Constitution of the Human MindG. B. Cheever, D. D.Luke 16:19-31
Memory as an Element in Future RetributionW. M. Taylor, D. D.Luke 16:19-31
Memory in Another WorldA. Maclaren, D. D.Luke 16:19-31
Natural Affection Distinguished from the Faith and Love of the GospelDr. Candlish.Luke 16:19-31
No Relief Possible in HellR. W. Hamilton.Luke 16:19-31
Opportunity for CharityA. B. Bruce.Luke 16:19-31
Power of MemoryLuke 16:19-31
Reflections of Sinners in HellN. Emmons, D. D.Luke 16:19-31
Riches and PerditionC. H. Spurgeon.Luke 16:19-31
Scripture-Evidence Sufficient to Make Men ReligiousS. Clarke, D. D., T. Sherlock, D. D.Luke 16:19-31
Self-Denial Necessary to SalvationS. W. Skeffington, M. A.Luke 16:19-31
Son, RememberDean Vaughan.Luke 16:19-31
That a Standing Revelation of God is Evidence SufficientArchbishop Tillotson.Luke 16:19-31
The Boon of ForgetfulnessJ. Wells.Luke 16:19-31
The Bridgeless GulfC. H. Spurgeon.Luke 16:19-31
The Claims of Revealed TruthJ. Parsons.Luke 16:19-31
The Contrast in EternityG. Spring, D. D.Luke 16:19-31
The Divine Authority and Sufficiency of the Christian ReligionPresident Davies.Luke 16:19-31
The Eternity of MemoryL. O. Thompson.Luke 16:19-31
The Great GulfW. Hubbard.Luke 16:19-31
The Impassable GulfDe W. Talmage, D. D.Luke 16:19-31
The Influence of Memory Increasing the Misery of the LostJ. A. James.Luke 16:19-31
The Just Retribution of SelfishnessH. Melvill, B. D.Luke 16:19-31
The Memory of the LostD. B. Coe.Luke 16:19-31
The Mind Made a HellBishop Meade.Luke 16:19-31
The Moral Effect of a Visit from the DeadT. Armitage, D. D.Luke 16:19-31
The Parable of the Rich Man and LazarusArchbishop Tillotson.Luke 16:19-31
The Power of MemoryL. O. Thompson.Luke 16:19-31
The Present Life as Related to the FutureW. G. T. Shedd, D. D.Luke 16:19-31
The Request of Dives for His Five BrethrenR. Newton, D. D.Luke 16:19-31
The Retributive Power of MemoryS. T. Spear, D. D.Luke 16:19-31
The Rich and the Poor, Here and HereafterMorgan Dix, D. D.Luke 16:19-31
The Rich Man and LazarusD. C. Hughes, M. A.Luke 16:19-31
The Rich Man and LazarusC. Bradley, M. A.Luke 16:19-31
The Rich Man's PrayerThe Preacher's AnalystLuke 16:19-31
The Sin of Neglecting to be CharitableArchbishop Tillotson.Luke 16:19-31
The State of the Soul After DeathP. B. Davis.Luke 16:19-31
The Sufficiency of ScriptureW. D. Horwood.Luke 16:19-31
The Sufficiency of the BibleJ. Vaughan, M. A.Luke 16:19-31
The Sufficiency of the Divine RevelationThe Preachers' TreasuryLuke 16:19-31
The Sufficiency of the Divine RevelationArchbishop Tillotson.Luke 16:19-31
The True Valuation of ManB. Whichcote.Luke 16:19-31
The Unreasonableness of UnbeliefT. Dwight, D. D.Luke 16:19-31
ThoughtsT. Williston.Luke 16:19-31
Too Respectable for HellS. H. Tyng, D. D.Luke 16:19-31
Wanton ExtravaganceLuke 16:19-31
Wealth Making Friends for the FutureA. B. Bruce.Luke 16:19-31
Where is HellBiblical MuseumLuke 16:19-31
Worldly Gratification and its Terrible MockeryJohn Ruskin.Luke 16:19-31
You Can't Rub it OutW. M. Taylor, D. D.Luke 16:19-31
People
Jesus, Job, John, Lazarus
Places
Road to Jerusalem
Topics
Agony, Aloud, Anguish, Burning, Compassion, Cool, Cried, Cruelly, Cry, Crying, Deal, Dip, Distressed, Finger, Fire, Flame, Kindly, Lazarus, Laz'arus, Mercy, Pity, Suffering, Tip, Tongue, Tormented
Dictionary of Bible Themes
Luke 16:24

     5193   tongue

Luke 16:19-25

     9513   hell, as incentive to action

Luke 16:19-26

     5078   Abraham, significance
     5554   status
     6701   peace, search for

Luke 16:19-31

     2042   Christ, justice of
     5503   rich, the
     5850   excess
     5907   miserliness
     8160   seeking God

Luke 16:22-24

     5484   punishment, by God
     9023   death, unbelievers

Luke 16:23-24

     9512   hell, experience

Luke 16:24-25

     5782   agony
     9022   death, believers

Luke 16:24-31

     8701   affluence

Library
The Unjust Steward
Eversley, 1866. NINTH SUNDAY AFTER TRINITY. Luke xvi. 8. "And the Lord commended the unjust steward, because he had done wisely." None of our Lord's parables has been as difficult to explain as this one. Learned and pious men have confessed freely, in all ages, that there is much in the parable which they cannot understand; and I am bound to confess the same. The puzzle is, plainly, why our Lord should SEEM to bid us to copy the conduct of a bad man and a cheat. For this is the usual interpretation.
Charles Kingsley—All Saints' Day and Other Sermons

September 8 Morning
Thou art weighed in the balances, and art found wanting.--DAN. 5:27. The Lord is a God of knowledge, and by him, actions are weighed.--That which is highly esteemed among men is abomination in the sight of God.--The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.--Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth
Anonymous—Daily Light on the Daily Path

February 9 Morning
Now he is comforted.--LUKE 16:25. Thy sun shall no more go down; neither shall thy moon withdraw itself: for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended.--He will swallow up death in victory; and the Lord God will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth.--These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore
Anonymous—Daily Light on the Daily Path

February 7. "Faithful in that which is Least" (Luke xvi. 10).
"Faithful in that which is least" (Luke xvi. 10). The man that missed his opportunity and met the doom of the faithless servant was not the man with five talents, or the man with two, but the man who had only one. The people who are in danger of missing life's great meaning are the people of ordinary capacity and opportunity, and who say to themselves, "There is so little I can do that I will not try to do anything." One of the finest windows in Europe was made from the remnants an apprentice boy
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Gains of the Faithful Steward
'If ye have not been faithful in that which is another man's, who shall give you that which is your own?' --LUKE xvi. 12. In a recent sermon on this context I dealt mainly with the threefold comparison which our Lord runs between the higher and the lower kind of riches. The one is stigmatised as 'that which is least,' the unrighteous mammon,' 'that which is another's'; whilst the higher is magnified as being 'that which is most,' 'the true riches,' 'your own.' What are these two classes? On the one
Alexander Maclaren—Expositions Of Holy Scripture

Memory in Another World
'Abraham said, Son, remember!'--LUKE xvi. 25. It is a very striking thought that Christ, if He be what we suppose Him to be, knew all about the unseen present which we call the future, and yet was all but silent in reference to it. Seldom is it on His lips at all. Of arguments drawn from another world He has very few. Sometimes He speaks about it, but rather by allusion than in anything like an explicit revelation. This parable out of which my text is taken, is perhaps the most definite and continuous
Alexander Maclaren—Expositions Of Holy Scripture

The Follies of the Wise
'The children of this world are in their generation wiser than the children of light.'--LUKE xvi. 8. The parable of which these words are the close is remarkable in that it proposes a piece of deliberate roguery as, in some sort, a pattern for Christian people. The steward's conduct was neither more nor less than rascality, and yet, says Christ, 'Do like that!' The explanation is to be found mainly in the consideration that what was faithless sacrifice of his master's interests, on the part of the
Alexander Maclaren—Expositions Of Holy Scripture

Two Kinds of Riches
'He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. 11. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 12. And if ye have not been faithful in that which is another man's, who shall give you that which is your own?'--LUKE xvi. 10-12. That is a very strange parable which precedes my text, in which our Lord takes a piece of crafty dishonesty on the part of a
Alexander Maclaren—Expositions Of Holy Scripture

Dives and Lazarus
'There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: 20. And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, 21. And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores. 22. And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; 23. And in hell he lifted up his eyes,
Alexander Maclaren—Expositions Of Holy Scripture

Vain Hopes.
"And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. But he said, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead."--ST. LUKE xvi. 30, 31. It is by no means uncommon for any one who is living a life which does not satisfy his own conscience to console himself with the fancy that if only such and such things were different around him he would be a new man, filled with a new spirit, and exhibiting a new
John Percival—Sermons at Rugby

On the Words of the Gospel, Luke xvi. 9, "Make to Yourselves Friends by Means of the Mammon of Unrighteousness," Etc.
1. Our duty is to give to others the admonitions we have received ourselves. The recent lesson of the Gospel has admonished us to make friends of the mammon of iniquity, that they too may "receive" those who do so "into everlasting habitations." But who are they that shall have everlasting habitations, but the Saints of God? And who are they who are to be received by them into everlasting habitations, but they who serve their need, and minister cheerfully to their necessities? Accordingly let us
Saint Augustine—sermons on selected lessons of the new testament

The Good Steward
"Give an account of thy stewardship; for thou mayest be no longer steward." Luke 16:2. 1. The relation which man bears to God, the creature to his Creator, is exhibited to us in the oracles of God under various representations. Considered as a sinner, a fallen creature, he is there represented as a debtor to his Creator. He is also frequently represented as a servant, which indeed is essential to him as a creature; insomuch that this appellation is given to the Son of God when, in His state of humiliation,
John Wesley—Sermons on Several Occasions

The Rich Man and Lazarus
"If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead." Luke 16:31. 1. How strange a paradox is this! How contrary to the common apprehension of men! Who is so confirmed in unbelief as not to think, "If one came to me from the dead, I should be effectually persuaded to repent?" But this passage affords us a more strange saying: (Luke 16:13:) "Ye cannot serve God and mammon." "No! Why not? Why cannot we serve both?" will a true servant of mammon say.
John Wesley—Sermons on Several Occasions

The Use of Money
"I say unto you, Make unto yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into the everlasting habitations." Luke 16:9. 1. Our Lord, having finished the beautiful parable of the Prodigal Son, which he had particularly addressed to those who murmured at his receiving publicans and sinners, adds another relation of a different kind, addressed rather to the children of God. "He said unto his disciples," not so much to the scribes and Pharisees to whom he
John Wesley—Sermons on Several Occasions

A Preacher from the Dead
Amongst other whims which have occured to the human mind, such an one as that of my text may sometimes have arisen. "If," said the rich man in hell, "if one should arise from the dead, if Lazarus should go from heaven to preach, my hardened brethren would repent." And some have been apt to say, "If my aged father, or some venerable patriarch could rise from the dead and preach, we should all of us turn to God." That is another way of casting the blame in the wrong quarter: we shall endeavor, if we
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

The Sunday-School Teacher --A Steward
WE HAVE HEARD many times in our lives, that we are all stewards to Almighty God. We hold it as a solemn truth of our religion, that the rich man is responsible for the use which he makes of his wealth; that the talented man must give an account to God of the interest which he getteth upon his talents; that every one of us, in proportion to our time and opportunities, must give an account for himself before Almighty God. But, my dear brothers and sisters, our responsibility is even deeper and greater
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

Rendering Our Account.
(Ninth Sunday after Trinity.) S. LUKE xvi. 2. "Give an account of thy stewardship." My brothers, we shall all hear that command one day. When our earthly business is finished and done with, when our debts are paid, and our just claims settled, and our account books balanced for the last time, we must render our account to God, the Righteous Judge. But it is not only at the day of Judgment that the Lord so calls upon us. Then He will ask for the final reckoning,--"Give an account of thy stewardship,
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

The Contrast.
(First Sunday after Trinity.) S. LUKE xvi. 19, 20. "There was a certain rich man, . . . and there was a certain beggar named Lazarus." What was the rich man's sin? We are not told that he had committed any crime. He is not described as an extortioner or unjust. There is no word about his having been an adulterer, or a thief, or an unbeliever, or a Sabbath breaker. Surely there was no sin in his being rich, or wearing costly clothes if he could afford it. Certainly not: it is not money, but
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

Great Surprises.
1st Sunday after Trinity. S. Luke xvi. 23. "In hell he lift up his eyes, being in torments." INTRODUCTION.--What a great surprise for Dives! So utterly unawaited! Dives, who had lived so comfortably, clothed in purple and fine linen, and had had such a good coat, and such excellent dinners, and such a cellar of wine, and such good friends at his dinners, goes to sleep one night after a banquet, and wakes up, and lo!--he is in hell. Surprise number one. He feels the flames, he perceives himself
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

Petty Dishonesty.
9th Sunday after Trinity. S. Luke xvi, 3, 4. "What shall I do?--I am resolved what to do." INTRODUCTION.--The dishonest Steward in to-day's Gospel shows us the natural tendency of the human heart when in a scrape--to have recourse to dishonesty to escape from it. He knows that he is about to be turned out of his stewardship because he has been wasteful--not dishonest, but wasteful. He has not been a prudent and saving steward, but a sort of happy-go-lucky man who has not kept the accounts carefully,
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

The Unrighteous Mammon
(Ninth Sunday after Trinity.) Luke xvi. 1-8. And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward. Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. I am resolved
Charles Kingsley—Town and Country Sermons

First Part of the Book.
At the first: man shall look that he lose not his short time, nor spend it wrongly, nor in idleness let it pass away. GOD has lent man his time, to serve GOD in, and to gather grace with good works, to buy heaven with. Not only this short time flies from us, but also the time of our life, as the wise man says: "Our life-time passes away." And S. Gregory says:--"Our life is like a man in a ship; sit he, stand he, sleep he, wake he, ever he gets thitherward where the ship is driving with the force
Richard Rolle of Hampole—The Form of Perfect Living and Other Prose Treatises

The Unjust Steward - Dives and Lazarus - Jewish Agricultural Notes - Prices of Produce - Writing and Legal Documents - Purple and Fine Linen -
Although widely differing in their object and teaching, the last group of Parables spoken during this part of Christ's Ministry are, at least outwardly, connected by a leading thought. The word by which we would string them together is Righteousness. There are three Parables of the Unrighteous: the Unrighteous Steward, the Unrighteous Owner, and the Unrighteous Dispenser, or Judge. And these are followed by two other Parables of the Self-righteous: Self-righteousness in its Ignorance, and its dangers
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Prudent Steward.
"And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward. Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. I am resolved what to do, that, when I am put out of the stewardship,
William Arnot—The Parables of Our Lord

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