And Thomas Scott adds, "They might be amazed, affrighted, and restrained by an apparition: but they would not be influenced to renounce sin and the world, to mortify their lusts, to humble themselves before God, to trust [H]is mercy, and to devote themselves to [H]is service .
While the term has several meanings, the most frequent usage refers to two or more people exploring whether they are romantically or sexually compatible by participating in dates with the other.
The name of this "rich man" is not recorded, although tradition supplies him the name "Dives," which literally means nothing more than "rich (man)" and is taken from this verse as it is rendered in the Latin Vulgate ("The oldest Greek manuscript of Lk dating from ca. Adam Clarke also mentions the reading, which was available to him via "the Scholia of some MSS.". was as deare as gold." as "the refuse broken victuals, which fell from the rich master's table, such as were either thrown away or eaten by the dogs. 26)." instance of a prayer, offered to a departed saint, and it gives small encouragement to that prevalent species of idolatry." And Dake adds that other supplications to saints "will avail just as much as this prayer did--nothing." Thomas Scott comments that "when the rich man in hell claimed him for his father, Abraham did not deny the relation, yet showed him no compassion. The rich man fears an "addition to [his] own intolerable misery" by allowing his family to share in his damnation.30 And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. It should be recollected that many of those who witnessed the resurrection of Lazarus, did not believe in Christ by means of that stupendous miracle [see John -48 ]: the Roman soldiers, who saw many circumstances of our Lord's resurrection, immediately after agreed for hire to propagate the most notorious falsehood [see Matt -15 ]; and the Jews persisted in their impenitence, amidst the multiplied demonstrations of that same event [see Acts -17, , , ]!
The early date of this manuscript and the obvious falsity of its reading should indicate, more plainly than some modern scholars might like, that the current assumption that "older is better" among Gk. In any case, Matthew Henry states that some interpreters "observe that Christ would not do the rich man so much honour as to name him, though when perhaps he called his lands by his own name he thought it should long survive that of the beggar at his gate, which yet is here preserved, when that of the rich man is buried in oblivion." "Purple" was the clothing of princes, Henry comments further, saying that "He never appeared abroad but in great magnificence." And the Geneva Bible (1599 ed.) remarks that "purple garments were costly, and this fine linnen . 31 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.
hese notes are from a study I did of this parable of Jesus. It is not indeed said, that none were given him, yet it is strongly implied that his hunger was not satisfied." In fact, Adam Clarke supposes "it is likely this desire was complied with," since the rich man's later request for Lazarus to minister to him--verse 24--is "a strong intimation that [the rich man] considered [Lazarus] under some kind of obligation to him; for, had he refused him a few crumbs in his lifetime, it is not reasonable to suppose that he would now have requested such a favor from him . mss., is probably a borrowing from Luke .) --"Doubtless with pomp enough," says John Wesley aptly (Notes), "though we do not read of his lying in state; that stupid, senseless pageantry, that shocking insult on a poor, putrefying carcass, was reserved for our enlightened age! But all this time his soul, all of him that could feel or reflect, was 'in hell,' in the place of separate spirits, condemned to torment and misery.""Among other objects, he is represented as seeing Abraham afar off, and poor despised Lazarus reclining on his bosom, enjoying the most perfect rest and most exquisite satisfaction: and this view of Lazarus' felicity, joined to the dreadful reverse which [he] himself had experienced, must add to his inward anguish and torture" (Thomas Scott). Riches, sensual pleasures, and the pride of life, were the which he had chosen, in preference to the favour and image of God and heavenly happiness. "The decree and counsel of God," says Matthew Henry, "have fixed this gulf, which all the world cannot unfix." And Thomas Scott adds that "both of them were finally and eternally fixed in their respective states, by the unchangeable decrees of God." in hell," this must be either "a mere circumstance, intended to introduce the subsequent instruction," or that "we must conclude that they whose example, discourse, or seductions have led others into infidelity, impiety, and profligacy, will be rendered more miserable hereafter, by the upbraidings of those whose souls they have murdered: they [i.e., the former] would therefore most willingly prevent their [i.e., the latter's] destruction, for fear of an addition to their own intolerable misery." He remarks that many celebrated writers, actors, and false teachers would be willing, if they could, to return to earth and retract their past evil deeds. ." Scott's sidelong glance above at whether this is a parable or a true story told by Jesus deserves further comment. 19): "This account of the rich man and Lazarus is either a parable or a real history.
The comments by Matthew Henry, Adam Clarke, and especially Thomas Scott were so profound that I thought they deserved to be quoted at length. 175-225 records the name of the rich man as an abbreviated form of 'Nineveh,' but there is very little textual support in other manuscripts for this reading." (meaning "named Neves"), further recording that it is only supported by the Sahidic (a dialect of Coptic) Version. " And much in the same vein, Thomas Scott gives these telling comments: "According to modern customs, in that silliest of all vanities, we may imagine his poor lifeless clay lying in state, surrounded with all the appendages of nobility . Ryrie remarks that in this parable "the Lord taught: (1) conscious existence after death; (2) the reality and torment of hell; (3) no second chance after death; and (4) the impossibility of the dead communicating with the living (v. "For men will be accountable for all the effects of their conduct, however widely they may spread, or durably they may last . If it be a parable, it is what may be: if it be a history, it is that which has been." If, as some teach (for example, Dake), this story represents something that actually happened rather than a "parable"--and since Jesus names "Lazarus," which he never does to any of the other characters in His parables, this is a distinct possibility--, Scott's latter interpretation is obviously correct.