Luke 16:25

KJV

But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.

KJV (with Strong's)

But {G1161} Abraham {G11} said {G2036}, Son {G5043}, remember {G3415} that {G3754} thou {G4771} in {G1722} thy {G4675} lifetime {G2222} receivedst {G618} thy {G4675} good things {G18}, and {G2532} likewise {G3668} Lazarus {G2976} evil things {G2556}: but {G1161} now {G3568}{G3592} he is comforted {G3870}, and {G1161} thou {G4771} art tormented {G3600}.

Complete Jewish Bible

However, Avraham said, ‘Son, remember that when you were alive, you got the good things while he got the bad; but now he gets his consolation here, while you are the one in agony.

Berean Standard Bible

But Abraham answered, ‘Child, remember that during your lifetime you received your good things, while Lazarus received bad things. But now he is comforted here, while you are in agony.

American Standard Version

But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and Lazarus in like manner evil things: but now here he is comforted, and thou art in anguish.

Commentary

### SUMMARY
Luke 16:25 captures Abraham's solemn declaration to the rich man in Hades, a pivotal moment in Jesus' parable that unveils the stark reversal of eternal destinies. This verse underscores the divine justice at play, where the earthly experiences of prosperity and suffering are met with contrasting eternal states of comfort and torment, serving as a profound commentary on stewardship, compassion, and the ultimate consequences of one's life choices.

### CONTEXT
* **Literary Context:** Luke 16:25 is the climax of Abraham's response to the rich man's plea for relief within the parable of the Rich Man and Lazarus, found in [Luke 16:19-31](/luke/16-19-31 "Luke 16:19-31 - The Parable of the Rich Man and Lazarus"). This parable immediately follows Jesus' teaching on the shrewd manager and the Pharisees' scornful reaction, as they were "lovers of money" ([Luke 16:14](/luke/16-14 "Luke 16:14 - Pharisees love money")). The entire chapter of [Luke 16](/luke/16 "Luke 16 - Parables on Wealth and Discipleship") is deeply concerned with the proper use of wealth, the dangers of materialism, and the eternal implications of one's earthly priorities. Verse 25 succinctly explains *why* the reversal of fortunes occurred, linking the rich man's earthly indulgence and Lazarus's suffering directly to their eternal states.

* **Historical & Cultural Context:** In first-century Jewish society, wealth was often perceived as a sign of God's blessing and favor, while poverty and suffering could be interpreted as divine judgment or a lack of righteousness. This cultural assumption is directly challenged by Jesus' parable. The concept of "Abraham's Bosom" was a common Jewish idiom for the place of comfort and honor for the righteous dead, often associated with the patriarch Abraham himself. Hades (Sheol in Hebrew thought) was understood as the general realm of the dead, but this parable depicts distinct compartments within it—one of comfort and one of torment, with an unbridgeable chasm between them. The rich man's disregard for Lazarus, a fellow Jew, at his gate, despite his apparent ability to help, would have been a significant cultural transgression against the communal obligations to the poor, even if not legally punishable.

* **Key Themes:** This verse powerfully encapsulates several key themes prevalent in [Luke's Gospel](/luke/1 "Luke Chapter 1 - The Gospel of Luke"). Firstly, it highlights the **Divine Reversal of Fortunes**, a recurring motif where the last become first and the first last, particularly evident in the Beatitudes ([Luke 6:20-26](/luke/6-20-26 "Luke 6:20-26 - The Beatitudes and Woes")). Secondly, it emphasizes the **Consequences of Earthly Choices**, particularly regarding wealth and compassion. The rich man's sin was not his wealth per se, but his profound indifference and failure to use his resources to alleviate the suffering of Lazarus, who lay at his very gate ([Luke 16:20-21](/luke/16-20-21 "Luke 16:20-21 - Lazarus at the Rich Man's Gate")). Thirdly, the parable, and especially this verse, offers a striking portrayal of the **Reality of the Afterlife**, depicting conscious existence, memory, and a fixed, irreversible state of comfort or torment after death, challenging any notion of post-mortem repentance or a second chance.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **remember (Greek, _mnáomai'_):** This verb signifies to bear in mind, to recollect, or to be mindful. Abraham's command to "remember" is not merely a call to recall facts, but to bring to conscious awareness the full weight and implications of past actions and experiences. It implies a state of active, inescapable memory in the afterlife, where one's earthly life is replayed with full clarity.
* **receivedst (Greek, _apolambánō'_):** This word means to receive in full, to get back, or to obtain one's due. In this context, it carries the nuance of having already received one's complete portion or reward during their lifetime. For the rich man, it implies he exhausted all his "good things" on earth, leaving nothing in reserve for the afterlife, thus sealing his fate.
* **comforted (Greek, _parakaléō'_):** This verb means to call near, to invite, to beseech, or to console. It denotes a deep sense of solace, encouragement, and relief. The same root is used for the Holy Spirit as the "Comforter" (Paraclete), suggesting a profound, divine-level peace and absence of pain for Lazarus.
* **tormented (Greek, _odynáō'_):** Derived from a word meaning "pain" or "grief," this verb means to grieve, to suffer pain, or to be tormented. It conveys intense physical and emotional anguish, highlighting the severity of the rich man's suffering in Hades, a direct contrast to Lazarus's comfort.

#### Verse Breakdown
* **"But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things,"**: Abraham addresses the rich man as "Son," a term that could imply a shared lineage (as a descendant of Abraham) or simply a general address, making the subsequent judgment all the more poignant due to the implied familial connection. The core of Abraham's statement is the command to "remember," indicating a conscious awareness of one's past life in the afterlife. The phrase "in thy lifetime receivedst thy good things" highlights the rich man's earthly prosperity and luxurious living, emphasizing that he had already experienced his full share of blessings during his earthly existence, implying a complete expenditure of his "good things" without any eternal investment.
* **"and likewise Lazarus evil things:"**: This clause presents the stark contrast to the rich man's experience. "Likewise" (homoíōs) emphasizes the parallel but opposite nature of Lazarus's earthly existence, which was marked by "evil things" – suffering, poverty, and neglect. This sets up the divine reversal, where the earthly imbalance is rectified in the afterlife.
* **"but now he is comforted, and thou art tormented."**: This final clause delivers the ultimate judgment and the dramatic reversal of fortunes. The temporal adverb "now" (nŷn) underscores the immediate and irreversible nature of their post-death states. Lazarus, who endured "evil things," is now "comforted" in Abraham's bosom, experiencing profound peace and relief. Conversely, the rich man, who "receivedst thy good things," is now "tormented," experiencing intense and inescapable suffering, illustrating the fixed and unchangeable chasm between the two realms.

#### Literary Devices
Luke 16:25 is rich in **Contrast**, serving as the central literary device that underpins the entire parable. The verse explicitly pits the rich man's earthly "good things" against Lazarus's "evil things," and then dramatically reverses these states into Lazarus's eternal "comfort" and the rich man's "torment." This stark **Juxtaposition** highlights the moral and spiritual chasm between the two characters and the divine justice that rectifies earthly imbalances. There is also profound **Irony** in Abraham addressing the rich man as "Son," implying a shared heritage that ultimately leads to vastly different eternal destinies due to the rich man's failure to live up to the compassionate spirit of his forefather. The entire narrative functions as a **Parable**, using a fictional story to convey profound spiritual truths about wealth, poverty, and the afterlife, though its vivid details about conscious existence after death lend it a powerful, almost literal, impact.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 16:25 profoundly speaks to the biblical understanding of divine justice and eschatology. It challenges the common human perception that earthly prosperity is always a sign of God's favor and that suffering indicates divine displeasure. Instead, it posits a spiritual economy where earthly experiences are weighed against eternal outcomes, emphasizing that true "good things" are spiritual and eternal, not material and temporal. The verse underscores the fixed nature of post-mortem judgment, where one's eternal destiny is sealed based on their life's choices, particularly regarding their stewardship of resources and their compassion for the marginalized. It serves as a stark reminder that God sees and remembers the plight of the poor and that indifference to their suffering carries severe eternal consequences.

* [Matthew 25:31-46](/matthew/25-31-46 "Matthew 25:31-46 - The Judgment of the Nations")
* [James 2:14-17](/james/2-14-17 "James 2:14-17 - Faith Without Works is Dead")
* [Proverbs 19:17](/proverbs/19-17 "Proverbs 19:17 - Lending to the Lord by Helping the Poor")

### REFLECTION AND APPLICATION
Luke 16:25 compels us to deeply examine our own lives and priorities. It serves as a powerful warning against the dangers of self-centered affluence and indifference to the suffering of others. The rich man's sin was not his wealth, but his failure to see and respond to the desperate need at his very gate. This verse challenges us to consider how we are using the "good things" God has entrusted to us—our resources, time, talents, and influence—and whether we are investing them in ways that will yield eternal dividends. It reminds us that true security and comfort are not found in earthly possessions but in a right relationship with God, demonstrated through love and compassion for our neighbors, especially the vulnerable. Our eternal destiny is shaped by our earthly choices, and there is an urgency to live with eternal perspective, prioritizing spiritual riches over fleeting material gains.

#### Questions for Reflection
* **How does this verse challenge my assumptions about wealth, poverty, and divine favor?**
* **In what ways might I be unknowingly indifferent to the "Lazaruses" at my own "gate" in my community or the world?**
* **Am I using my "good things" (resources, time, talents) in a way that honors God and serves others, or primarily for my own comfort and pleasure?**
* **What steps can I take today to cultivate a heart of greater compassion and generosity, reflecting an eternal perspective?**

### FAQ

**Does this parable teach about the literal nature of hell and heaven?**

Answer: While a parable, Jesus often used elements from common understanding and added vivid details to convey profound truths. This parable, particularly [Luke 16:25](/luke/16-25 "Luke 16:25 - Abraham's Words to the Rich Man"), offers significant insights into the immediate post-death state. It depicts conscious existence, memory, communication, and a fixed, unbridgeable chasm between the comforted and the tormented. While parables are not always literal in every detail, the consistent biblical teaching on judgment, heaven, and hell suggests that the core realities of conscious comfort for the righteous and conscious torment for the unrighteous are indeed true, as seen in passages like [Matthew 25:46](/matthew/25-46 "Matthew 25:46 - Eternal Punishment and Eternal Life") and [Revelation 20:10-15](/revelation/20-10-15 "Revelation 20:10-15 - The Great White Throne Judgment").

**What was the rich man's specific sin? Was it just being rich?**

Answer: The rich man's sin was not simply his wealth, but his profound and callous indifference to the suffering of Lazarus, who lay at his gate daily ([Luke 16:19-21](/luke/16-19-21 "Luke 16:19-21 - The Rich Man and Lazarus")). He lived in luxurious self-indulgence while ignoring the desperate need of his neighbor. Abraham's words in [Luke 16:25](/luke/16-25 "Luke 16:25 - Abraham's Words to the Rich Man") emphasize that he "receivedst thy good things" during his lifetime, implying he lived solely for himself and failed to use his blessings to honor God or bless others. His sin was one of omission—a failure to show compassion and practice justice, which is a recurring theme in Jesus' teachings about wealth and the Kingdom of God ([Luke 12:16-21](/luke/12-16-21 "Luke 12:16-21 - The Parable of the Rich Fool")).

### CHRIST-CENTERED FULFILLMENT
Luke 16:25, with its stark portrayal of divine reversal and judgment, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. While the rich man received his "good things" in his lifetime and faced torment, Christ, the Son of God, willingly "received" the "evil things" of human sin and suffering during His lifetime, culminating in His crucifixion ([Philippians 2:6-8](/philippians/2-6-8 "Philippians 2:6-8 - Christ's Humiliation")). Through His suffering and death, Jesus became the ultimate "Lazarus," the one who bore the "evil things" so that humanity might receive "good things"—eternal life and comfort. His resurrection and ascension mean that He is now "comforted" at the right hand of the Father, and through faith in Him, believers are promised eternal comfort, a place in "Abraham's bosom" (or rather, in Christ's presence) ([John 14:1-3](/john/14-1-3 "John 14:1-3 - Jesus Promises to Return")). Furthermore, Jesus Himself identifies with the poor and marginalized, declaring that what is done for "the least of these" is done for Him ([Matthew 25:40](/matthew/25-40 "Matthew 25:40 - When You Did It to the Least of These")). Thus, the call to compassion and stewardship in Luke 16:25 is ultimately a call to follow Christ, who emptied Himself for others, offering true and lasting comfort to all who believe, and who will one day return as the just Judge to administer the final, eternal reversal ([Revelation 22:12](/revelation/22-12 "Revelation 22:12 - Jesus' Return and Reward")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Luke 6:24

But woe unto you that are rich! for ye have received your consolation.

1 John 2:15

Love not the world, neither the things [that are] in the world. If any man love the world, the love of the Father is not in him.

Psalms 17:14

From men [which are] thy hand, O LORD, from men of the world, [which have] their portion in [this] life, and whose belly thou fillest with thy hid [treasure]: they are full of children, and leave the rest of their [substance] to their babes.

Mark 9:45

And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched:

Romans 8:7

Because the carnal mind [is] enmity against God: for it is not subject to the law of God, neither indeed can be.

Acts 14:22

Confirming the souls of the disciples, [and] exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.

Philippians 3:19

Whose end [is] destruction, whose God [is their] belly, and [whose] glory [is] in their shame, who mind earthly things.)