They send forth their little ones like a flock, and their children dance. They take the timbrel and harp, and rejoice at the sound of the organ. They spend their days in wealth, and in a moment go down to the grave. Therefore they say unto God, Depart from us; for we desire not the knowledge of thy ways. What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him?
— Job 21:11-15
He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the LORD’S, and he hath set the world upon them.
— 1 Samuel 2:8
Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace;
— 1 Corinthians 4:11
For now should I have lain still and been quiet, I should have slept: then had I been at rest, With kings and counsellors of the earth, which built desolate places for themselves; Or with princes that had gold, who filled their houses with silver: Or as an hidden untimely birth I had not been; as infants which never saw light. There the wicked cease from troubling; and there the weary be at rest. There the prisoners rest together; they hear not the voice of the oppressor. The small and great are there; and the servant is free from his master.
— Job 3:13-19
Riches profit not in the day of wrath: but righteousness delivereth from death.
— Proverbs 11:4
Rich Man and the Beggar, A Commentary on Luke 16:19-22, by John Bunyan. The following contains an excerpt from his work, “A Few Sighs From Hell.”
There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, And desiring to be fed with the crumbs which fell from the rich man’s table: moreover the dogs came and licked his sores. 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;
— Luke 16:19-22
Verses 19–20 run thus: ‘There was a rich man who would dress in purple and fine linen, feasting lavishly every day. But a poor man named Lazarus, covered with sores, was left at his gate.’
If only these two verses had been spoken by Jesus Christ, nearly all the world would have cast a wrong interpretation on them. If Jesus had said only this much, the world would have made this conclusion: ‘Then the rich man was certainly the happy man.’
For at first view it represents such a thing; but take all together, that is, read the whole parable, and you shall find that there is no man in a worse condition than he, as I shall clearly hold forth afterward.
Again, if a man would judge men according to outward appearances, he shall oftentimes miss his mark. Here is a man who, to outward appearances, appears as the only blessed man — better by far than the beggar, inasmuch as he is rich — and the beggar poor; he is well clothed — but the beggar is nearly naked; he feasted lavishly every day — but the beggar would be glad to have dog’s food. ‘He desired to be fed with the crumbs which fell from the rich man’s table.’ The rich man feasted lavishly every day — but the beggar is glad for a bit when he can get it.
Oh, who would not be in the rich man’s state? A wealthy man, with all sorts of new suits and dainty dishes every day, has enough to make one who minds nothing but his belly, his back, and his lusts to say,’Oh, that I were in that man’s condition! Oh, that I had as much as that man has!
Then I would live a life indeed; then I would have heart’s ease aplenty; then I would live pleasantly, and might say to my soul,’Soul, be of good cheer; eat, drink, and be merry. You have everything aplenty, and are in a most blessed condition.’
This is the conclusion with those who judge according to outward appearances. But if the whole parable is well considered, you will see that that which is held in high estimation with men — is an abomination in the sight of God.
And John 16:20–22 shows that the saddest condition, according to outward appearances, is oftentimes the most excellent one; for the beggar had ten thousand times the best of it, though, to outward appearances, his state was the saddest.
From this we observe that those who judge according to outward appearances, for the most part, judge amiss (John 7:24). Those who look upon their outward enjoyments as tokens of God’s special grace to them, are also deceived (Revelation 3:17). For here in the parable, a man of wealth and a child of the devil may be the same person; a man may have an abundance of outward enjoyments — and yet be carried by the devils into eternal burnings! (Luke 12:20).
This is the trap in which the devil has caught many thousands of poor souls, namely by getting them to judge according to outward appearances, or according to God’s outward blessings. Ask a poor, carnal, covetous wretch — how we should know a man to be in a happy state, and he will answer,’Those whom God blesses and gives an abundance of this world to.’ Yet, for the most part, they are the cursed men. Alas! Poor men, they are so ignorant as to think that because a man is increased in outward things — therefore God loves that man with a special love, or else He would never do so much for him, never bless him so, and prosper the work of his hands.
Ah! Poor soul, it is the rich man who goes to Hell. ‘The rich man died, and in Hell [mark it,’in Hell’] he lifted up his eyes.’ To see how the great ones of the world go strutting up and down the streets, makes me wonder. Surely they look upon themselves to be the only happy men; but it is because they judge according to outward appearances. They look upon themselves to be the only blessed men, when the Lord knows the generality are left out of that blessed condition. ‘Not many wise men after the flesh, not many mighty, not many noble are called’ (1 Corinthians 1:26).
Ah! If they who now so brag that nobody dares scarcely look on them did but believe this, it would make them hang down their heads and cry,’Oh, give me Lazarus’ portion!’ I might here enlarge very much — but I shall not. I shall only say to you who have much of this world, take care that you do not have your portion in this world. Take heed that it is not said to you hereafter, when you would very willingly have Heaven,’Remember that in your lifetime you had your good things — in your lifetime you had your portion’ (see Psalm 17:14).
And friend, who seeks after this world and desires riches — let me ask this question: Would you be content that God should put you off with a portion of this life? Would you be glad to be kept out of Heaven, and go to Hell — with a well-clothed back and a belly filled with the dainties of this world? Would you be glad to have all your good things in your lifetime, to have your Heaven last no longer than while you live in this world? Would you be willing to be deprived of eternal happiness and felicity?
If you say no — then have a care of the world and your sins; have a care of desiring to be a rich man — lest your table be made a snare to you (Psalm 69:22); lest the wealth of this world bars you out of glory. For, as the apostle says,’Those who will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition!’ (1 Timothy 6:9).
These two men here spoken of, hold forth to us the state of the godly and ungodly. The beggar holds forth the state of the godly — and the rich man holds forth the state the ungodly.
‘There was a certain rich man.’ But why are the ungodly held forth under the notion of a rich man?
First, because Christ would not have them look too high, as I said before — but that those who have riches should be concerned that their riches are not all their portion (James 1:10–12; 1 Timothy 6:17).
Second, because rich men are most liable to the devil’s temptations: they are most ready to be puffed up with pride, worldliness, and the cares of this world — in which things they spend most of their time in lusts, drunkenness, immorality, idleness, together with the other works of the flesh — for which things the wrath of God comes upon the children of disobedience! (Colossians 3:6).
Third, because He would comfort the hearts of His own people, who are most commonly of the poorer sort. God has chosen the poor, despised, and base things of this world (1 Corinthians 1:26). Should God have set the rich man in the blessed state — then His children would have concluded that they, being poor, had no share in the life to come. Again, had not God given such a discovery of the miserable condition of those who are for the most part rich men — we would have concluded that the rich are absolutely the blessed men.
Nay, albeit the Lord Himself so evidently declares that the rich ones of the world are, for the most part, in the most miserable condition — yet they, through unbelief or presumption, harden themselves and seek for the riches of this world — as though the Lord Jesus Christ did not mean what He said, or else that He will say more than shall assuredly come to pass!
But let such know that the Lord has a time to fulfill — what He had time to declare, for the Scripture cannot be broken (John 10:35).
The Lord does not mean that those who are ungodly are rich in the world, and no others shall be damned — for then all those who are poor — yet graceless and vain men, must be saved and delivered from eternal vengeance, which would be contrary to the Word of God, which says that together with the kings of the earth, the great men, the chief captains, and the mighty men — there are bondmen or servants, and slaves, who cry out at the appearance of the Almighty God, and His Son Jesus Christ, to judgment (Revelation 6:15).
So that, though Christ says,’There was a certain rich man,’ yet you must understand that He means all the ungodly — rich or poor. Nay, if you will not understand it so now — then you shall understand it to be so meant at the day of Christ’s second coming, when all who are ungodly shall stand at the left hand of Christ with pale faces and guilty consciences — with the vials of the Almighty’s wrath ready to be poured out upon them! Thus much regarding verse 19.
Verse 20: ‘And there was a certain beggar, named Lazarus, who was laid at his gate, full of sores.’ This verse chiefly holds forth these things: The saints of God are a poor, contemptible people.
‘There was a certain beggar.’ If you understand the word ‘beggar’ to hold forth outward poverty, or scarcity in outward things — such are the saints of the Lord; for they are, for the most part, a poor, despised, contemptible people. But if you allegorize it and interpret it thus, they are such as beg earnestly for Heavenly food, this is also the spirit of the children of God. And it may be, and is a truth in this sense, though not as naturally gathered from this Scripture.
That ‘he was laid at his gate, full of sores.’ These words hold forth the distempers of believers. Saying that he was full of sores may signify the many troubles, temptations, persecutions, and afflictions in body and spirit which they meet withal while they are in the world — but also the treatment they find at the hands of those ungodly ones who live upon the earth. Whereas it is said that he was ‘laid at his gate, full of sores.’ Mark it: he was laid at his gate, not in his house — that was thought too good for him. But he was ‘laid at his gate, full of sores.’
From here observe that the ungodly world does not desire to entertain and receive the poor saints of God into their houses. If they must be somewhere near them — yet they shall not come into their houses — but will be shut out of doors. If they need to be near us, let them be at the gate. Observe that the world is not at all touched with the afflictions of God’s children, for they are all full of sores. They are a despised, afflicted, tempted, and persecuted people whom the world does not pity, no — but rather will labor to aggravate their trouble by shutting them out of doors. If they sink or swim — what does the world care? The world is resolved to disown them; they will give them no entertainment. If lying down in the streets will do them any good, if hard usage will do them any good, if to be disowned, rejected, and shut out of doors by the world will do them any good — they shall have enough of that — but otherwise no refreshment, no comfort from the world. And he ‘was laid at his gate, full of sores.’
Verse 21: ‘And he desired to be fed with the crumbs which fell from the rich man’s table; the dogs came also and licked his sores.’ By these words our Lord Jesus shows us the frame of a Christian’s heart, and also the heart and behavior of worldly men towards the saints of the Lord. The Christian’s heart is held forth by this, that anything will content him while he is on this side of glory: ‘he desired to be fed with the crumbs,’ — with dogs’ food, with anything. A Christian will be content with anything if he can keep life and soul together. He is content; he is satisfied; he has learned — if he has learned to be a Christian — to be content with anything. As Paul says,’I have learned in whatsoever state I am, therewith to be content’ (Philippians 4:11).
He learns in all conditions to study to love God, to walk with God, to give up himself to God; and if the crumbs that fall from the rich man’s table will satisfy nature and give him bodily strength, so that thereby he may be the more able to walk in the way of God — then he is content.
And he ‘desired to be fed with the crumbs that fell from the rich man’s table.’ But mark it: he did not have them. You do not find that he had so much as a crumb or a scrap allowed unto him. No, those must be preserved for the dogs! From whence observe that the ungodly world love their dogs better than the children of God. You will say,’That is strange.’ It is so indeed — yet it is true, as will be clearly manifested.
For instance, how many pounds do some men spend in a year on their dogs, when in the meanwhile the poor saints of God may starve for hunger? They will build houses for their dogs, when the saints must wander and lodge in dens and caves of the earth (Hebrews 11:38). And if saints are in any of their houses for the hire thereof, they will eject them or pull the house down over their heads, rather than not rid themselves of such tenants. Some men cannot go half a mile from home, but they must have dogs at their heels; but they can very willingly go half a score miles without the society of a Christian. Nay, if when they are busy with their dogs, they should chance to meet a Christian, they would willingly be rid of him if they could. They will go on the other side of the hedge or the way, rather than have any society with him; and if at any time a child of God should come into a house where there are but two or three ungodly wretches, they commonly wish either themselves or the saint out of doors.
And why is it so? Because they cannot find any pleasure in the society of a Christian; though if there should come in at the same time a dog, or a drunken, swearing wretch (which is worse than a dog), they will make him welcome. He shall sit down with them and partake of their dainties. And now tell me, you who love your sins and your pleasures — would you not rather keep company with a drunkard, a swearer, a strumpet, a thief, nay, a dog — than an honest-hearted Christian? If you say no — then what does your sour behavior to the people of God mean? Why do you look on them as if you would eat them up? Yet at the very same time, if you can but meet your dog or a drunken companion, you fawn upon them, take acquaintance with them, and go to the tavern or ale-house with them two or three times a week.
But if the saints of God meet together, pray together, and labor to edify one another, you will stay until doomsday before you will look into the house where they are. Ah, friends, when all comes to all — you will be found to love drunkards, harlots, dogs, anything, nay, to serve the devil himself — rather than to have loving and friendly society with the saints of God!
Moreover,’the dogs came and licked his sores.’ Here again you may see not only the afflicted state of the saints of God in this world — but also that even dogs themselves, according to their kind, are more favorable to the saints than the sinful world. Though the ungodly will have no mercy on the saints — yet it is ordered so that these creatures will. Though the rich man would not entertain him into his house — yet his dogs came and did the best good they could, even to lick his running sores.
It was thus with Daniel when the world was mad against him, and would have him thrown to the lions to be devoured. The lions shut their mouths at him, or rather the Lord shut them up, so that the harm did not befall him, which was desired by his adversaries (Daniel 6).
As I said before, I am persuaded that, at the day of judgment, many men’s conditions and behaviors will be so laid open that it will be evident that they have been very merciless toward the children of God, insomuch that when the providence of God fell out so as to cross their expectations, they have been very much offended thereat, as is very evidently seen in them who set themselves to study how to bring the saints into bondage, and to thrust them into corners, as in these late years (Psalm 31:13). And because God has, in His goodness, ordered things otherwise, they have gnashed their teeth thereat.
Hence, then, let the saints learn not to commit themselves to their enemies. ‘Beware of men’ (Matthew 10:17). They are very merciless men, and will not so much favor you, if they can help it, as you may suppose they may. Nay, unless the overruling hand of God in goodness orders things contrary to their natural inclination — they will not even show you as much favor as a dog!
Verse 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.’
The former verses do briefly hold forth the behavior of the ungodly in this life toward the saints. Now this verse holds forth the departure, both of the godly and ungodly, out of this life.
Where he said,’And it came to pass, that the beggar died, and was carried into Abraham’s bosom,’ and ‘the rich man also died’; the beggar died, that represents the godly; and the rich man died, that represents the ungodly. From whence observe, neither godly nor ungodly must live always without a change, either by death or judgment; the good man died and the bad man died. That scripture also backs this truth marvelously well, that good and bad must die, where it is said,’And it is appointed unto men once to die — but after this the judgment’ (Heb 9:27).
Mark, he does not say it is so that men by chance may die; which might beget, in the hearts of the ungodly especially, some hope to escape the bitterness of it. But he says it is a thing most certain, it is appointed; mark,’it is appointed unto men once to die — but after this the judgment.’ God has decreed it, that since men have fallen from that happy estate that God at the first did set them in — they shall die (Rom 6:23).
Now when it is said the beggar died and the rich man died, part of the meaning is they ceased to be any more in this world; I say partly the meaning — but not altogether. Though it be altogether the meaning when some of the creatures die — yet it is but in part the meaning when it is said that men, women, or children die; for there is to them something else to be said, more than barely agoing out of the world. For if when unregenerate men and women die, that was the end of them, not only in this world but also in the world to come — they would be happy. But when ungodly men and women die, there is that to come after death that will be very terrible to them, namely, to be carried by the angels of darkness from their death-beds unto Hell — there to be reserved to the judgment of the great day, when both body and soul shall meet and be united together again, and made capable to undergo the uttermost vengeance of the Almighty to all eternity.
Now if this one truth, that men must die and depart this world, and either enter into eternal joy or else into the infernal prison, to be reserved to the day of judgment, were believed — we would not have so many wantons walk up and down the streets as there do, at least it would put a mighty check to their filthy behaviors, so that they would not, could not walk so basely and sinfully as they do.
Belshazzar, notwithstanding he was so far from the fear of God as he was — yet when he did but see that God was offended and threatened him for his wickedness, it made him hang down his head and knock his knees together (Dan 5:5,6). If you read the verses before you will find he was careless, and satisfying his lusts in drinking and playing the adulterer with his concubines. But so soon as he did perceive the finger of a hand writing,’then,’ says the scripture,’the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another.’
And when Paul told Felix of righteousness, temperance, and judgment to come — it make him tremble. And let me tell you, soul, whoever you are, that if you did but truly believe that you must die and come into the judgment — it would make you turn over a new leaf. But this is the misery, the devil labors by all means as to keep out other things that are good, so to keep out of the heart, as much as in him lies, the thoughts of passing from this life into another world; for he knows, if he can but keep them from the serious thoughts of death, he shall the more easily keep them in their sins, and so from closing with Jesus Christ; as Job says, ‘Their houses are safe from fear, neither is the rod of God upon them.’ Which makes them say to God,’Depart from us, for we desire not the knowledge of your ways’ (Job 21:14).
Because there is no fear of death and judgment to come, therefore they put off God and his ways, and spend their days in their sins, and in a moment, that is, before they are aware — they go down to the grave (Job 21:17). And thus it fared also with the man spoken of in Luke 12:20. The man, instead of thinking of death, he thought how he might make his barns bigger. But, in the midst of his business in the world, he lost his soul before he was aware, supposing that death had been many years off. But God said unto him,’You fool,’ you trouble yourself about things of this life, you put off the thoughts of departing this world, when this night your soul shall be taken from you; or, this night, they, that is, the devil, will fetch away your soul from you!
And here it comes to pass, men’s not being exercised with the thoughts of departing this life, that they are, so unexpectedly to themselves and their neighbors, taken away from the pleasures and profits, yes, and all the enjoyments they busy themselves withal while they live in this world. And hence it is again, that you have some in your towns and cities that are so suddenly taken away, some from haunting the ale-houses, others from haunting the whore-houses, others from playing and gaming, others from the cares and covetous desires after this world, unlooked for as by themselves or their companions.
It is because they do so little consider both the transitoriness of themselves and their neighbors. For had they but their thoughts well exercised about the shortness of this life, and the danger that will befall such as do miss of the Lord Jesus Christ — it would make them more wary and sober, and spend more time in the service of God, and be more delighted and diligent in inquiring after the Lord Jesus, who is the deliverer ‘from the wrath to come’ (1 Thess 1:10). For, as I said before, it is evident, that those who live after the flesh in the lusts thereof, do not really and seriously think on death, and the judgment that follows after: neither do they indeed endeavor so to do; for did they, it would make them say with holy Job,’All the days of my appointed time, will I wait until my change comes’ (Job 14:14).
And as I said before, that not only the wicked — but also the godly have their time to depart this life. And the beggar died. The saints of the Lord must be deprived of this life also, they must yield up the spirit into the hands of the Lord their God; they must also be separated from their wives, children, husbands, friends, goods, and all that they have in the world. For God has decreed it; it is appointed, namely, by the Lord, for men once to die, and ‘we must all appear before the judgment-seat of Christ,’ 2 Corinthian 5:10, 11. But it may be objected, if the godly die as well as the wicked, and if the saints must appear before the judgment as well as the sinners, then what advantage have the godly more than the ungodly, and how can the saints be in a better condition than the wicked?
Answer. Read the 22nd verse over again, and you will find a marvelous difference between them, as much as is between Heaven and Hell, everlasting joy and everlasting torments; for you find, that when the beggar died, who represents the godly, he was carried by the angels into Abraham’s bosom, or into everlasting joy. But the ungodly are not so — but are hurried by the devils into the bottomless pit, drawn away in their wickedness (Prov 14:32),’And in Hell, he lifted up his eyes.’ When the ungodly die — their misery begins, for then appear the devils, like so many lions, waiting every moment until the soul departs from the body. Sometimes they are very visible to the dying party, but sometimes more invisible; but always this is certain, they never miss of the soul if it dies out of the Lord Jesus Christ; but carry it away to the infernal prison, as I
said before, there to be tormented and reserved until that great day of judgment, at which day they must, body and soul, receive a final sentence from the righteous Judge, and from that time be shut out from the presence of God, into everlasting woe and distress!
But the godly, when the time of their departure is at hand, then also are the angels of the Lord at hand; yes, they are ready waiting upon the soul to conduct it safe into Abraham’s bosom. I do not say but the devils are ofttimes very busy doubtless, and attending the saints in their sickness: ay, and no question but they would willingly deprive the soul of glory. But here is the comfort, as the devils come from Hell to devour the soul, if it be possible, at its departure — so the angels of the Lord come from Heaven, to watch over and conduct the soul, in spite of the devil, safe into Abraham’s bosom.
David had the comfort of this, and speaks it forth for the comfort of his brethren (Psalm 34:7), saying,’The angel of the Lord encamps round about those who fear him, and delivers them.’ Mark, the angel of the Lord encamps round about his children, to deliver them. From what? From their enemies, of which the devil is not the least. This is an excellent comfort at any time, to have the holy angels of God to attend a poor man or woman; but especially it is comfortable in the time of distress, at the time of death, when the devils beset the soul with all the power that Hell can afford them.
But now it may be, that the glorious angels of God do not appear at the first, to the view of the soul; nay, rather Hell stands before it, and the devils ready, as if they would carry it there. But this is the comfort, the angels do always appear at the last, and will not fail the soul — but will carry it safe into Abraham’s bosom.
Ah friends, consider: here is an ungodly man upon his death-bed, and he has none to speak for him, none to speak comfort unto him; but it is not so with the children of God, for they have the Spirit to comfort them. Here is the ungodly, and they have no Christ to pray for their safe conduct to glory; but the saints have an intercessor (John 17:9). Here is the world, when they die, they have none of the angels of God to attend upon them; but the saints have their company. In a word, the unconverted person, when he dies, he sinks into the bottomless pit; but the saints, when they die, ascend with, and by the angels, into Abraham’s bosom, or into unspeakable glory (Luke 23:43).
Again, it is said, that the rich man when he died, was buried or put into the earth; but when the beggar died, he was carried by the angels into Abraham’s bosom. The one is a very excellent style, where he says he was carried by angels into Abraham’s bosom: it denotes the excellent condition of the saints of God, as I said before; and not only so — but also the preciousness of the death of the saints in the eyes of the Lord (Psalm 116:15). That after-generations may see how precious in the sight of the Lord the death of his saints is, when he says they are carried by the angels into Abraham’s bosom.
Thus many times the Lord adorns the death and departure of his saints, to hold forth unto after-generations, how excellent they are in his eyes. It is said of Enoch, that God took him; of Abraham, that he died in a good old age; of Moses, that the Lord buried him; of Elijah, that he was taken up into Heaven; that the saints sleep in Jesus; that they die in the Lord; that they rest from their labor, that their works follow them; that they are under the altar; that they are with Christ; that they are in light; that they are to come with the Lord Jesus to judge the world. All which sayings signify thus much — that to die a saint is very great honor and dignity.
But the ungodly are not so. The ungodly die and are buried; he is carried from his dwelling — to the grave, and there he is buried, hidden in the dust; and his body does not so fast moulder and come to nothing there — but his name rots as fast in the world, as says the holy scripture: ‘The name of the wicked shall rot’ (Prov 10:7). And indeed, the names of the godly are not in so much honor after their departure — but the wicked and their names do as much rot. What a dishonor to posterity was the death of Balaam, Agag, Ahithophel, Haman, Judas, Herod, with the rest of their companions?
Thus the wicked have their names written in the earth, and they perish and rot; and the name of the saints do cast forth a dainty savor to following generations; and that the Lord Jesus signifies where he says the godly are ‘carried by the angels into Abraham’s bosom’; and that the wicked are nothing worth — where he says the ungodly die and are buried.
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