Luke 16:27
Verse (Click for Chapter)
New International Version
"He answered, 'Then I beg you, father, send Lazarus to my family,

New Living Translation
"Then the rich man said, 'Please, Father Abraham, at least send him to my father's home.

English Standard Version
And he said, ‘Then I beg you, father, to send him to my father’s house—

Berean Study Bible
Then I beg you, father,' he said, 'send Lazarus to my father's house,

Berean Literal Bible
And he said, 'Then I implore you, father, that you would send him to my father's house--

New American Standard Bible
"And he said, 'Then I beg you, father, that you send him to my father's house--

King James Bible
Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house:

Holman Christian Standard Bible
"Father,' he said, then I beg you to send him to my father's house--

International Standard Version
"The rich man said, 'Then I beg you, father, send Lazarus to my father's house—

NET Bible
So the rich man said, 'Then I beg you, father--send Lazarus to my father's house

New Heart English Bible
"He said, 'I ask you therefore, father, that you would send him to my father's house;

Aramaic Bible in Plain English
“He said to him, 'Therefore, I beg of you, my father, to send him to my father's house.' “

GOD'S WORD® Translation
"The rich man responded, 'Then I ask you, Father, to send Lazarus back to my father's home.

New American Standard 1977
“And he said, ‘Then I beg you, Father, that you send him to my father’s house—

Jubilee Bible 2000
Then he said, I pray thee therefore, father, that thou would send him to my father's house,

King James 2000 Bible
Then he said, I pray you therefore, father, that you would send him to my father's house:

American King James Version
Then he said, I pray you therefore, father, that you would send him to my father's house:

American Standard Version
And he said, I pray thee therefore, father, that thou wouldest send him to my father's house;

Douay-Rheims Bible
And he said: Then, father, I beseech thee, that thou wouldst send him to my father's house, for I have five brethren,

Darby Bible Translation
And he said, I beseech thee then, father, that thou wouldest send him to the house of my father,

English Revised Version
And he said, I pray thee therefore, father, that thou wouldest send him to my father's house;

Webster's Bible Translation
Then he said, I pray thee therefore, father, that thou wouldst send him to my father's house:

Weymouth New Testament
"'I entreat you then, father,' said he, 'to send him to my father's house.

World English Bible
"He said, 'I ask you therefore, father, that you would send him to my father's house;

Young's Literal Translation
'And he said, I pray thee, then, father, that thou mayest send him to the house of my father,
Study Bible
The Rich Man and Lazarus
26And besides all this, a great chasm has been fixed between us and you, so that even those who wish cannot cross from here to you, nor can anyone cross from there to us.’ 27‘Then I beg you, father, he said, ‘send Lazarus to my father’s house, 28for I have five brothers. Let him warn them so they will not also end up in this place of torment.’…
Cross References
Luke 16:26
And besides all this, a great chasm has been fixed between us and you, so that even those who wish cannot cross from here to you, nor can anyone cross from there to us.'

Luke 16:28
for I have five brothers. Let him warn them so they will not also end up in this place of torment.'
Treasury of Scripture

Then he said, I pray you therefore, father, that you would send him to my father's house:

(27) I pray thee therefore, father.--The re iterated appeal to Abraham as "father" is suggestive in many ways: (1) as speaking out that in which too many of the rich man's class put an undue trust, resting on the fatherhood of Abraham rather than on that of God (Matthew 3:9); (2) as showing that the refusal of the previous verse had been accepted, as it were, submissively. There is no rebellious defiance, no blasphemous execration, such as men have pictured to themselves as resounding ever more in the realms of darkness. Abraham is the sufferer's father still, and he yet counts on his sympathy.

Verses 27, 28. - Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: for I have five brethren; that he may testify unto them; lest they also come into this place of torment. The condemned acquiesces in this dread fact; convinced of the utter impossibility of any interchange of sympathy between him and the dwellers in the realms of bliss, he ceases to pray for any alleviation of his own sad and wretched state. But another wail of woe quickly rises from the awful solitude. What means this second prayer of the doomed man? Are we to read in it the first signs of a new and noble purpose in the lost soul, the first dawning of loving thoughts and tender care for others? It seems, perhaps, unkind not to recognize this; but the Divine Speaker evidently had another purpose here when he put these words into the mouth of the lost rich man - he would teach the great lesson to the living that a selfish life is inexcusable. On first thoughts, the rich man's request to Abraham appears prompted alone by his anxiety for the future of his brothers who were still alive; but on examination it would seem, to use the striking words of Professor Bruce, that he wished rather to justify his own sad past by some such. reflection as this: "Had only some one come from the dead with the calm, clear light of eternity shining in his eyes, to inform me that this life beyond is no table, that Paradise is a place or state of unspeakable bliss, and Gehenna a place or state of unspeakable woe, I should have renounced my voluptuous, selfish ways, and entered on the path of piety and charity. If one had come to me from the dead, I had surely repented, and so should not have come to this place of torment." Then he said, I pray thee therefore father,.... The Cambridge, copy of Beza's, and the Ethiopic version read, "father Abraham"; finding he could have no redress of his misery, nor any relief for himself, he applies for others:

that thou wouldst send him to my father's house; the house of Israel and Jacob, the surviving Jews: and this agrees also with a notion of theirs, that the dead seek for mercy for them (l). The Persic and Ethiopic versions read, "that thou wouldst send Lazarus", &c. whom the one calls Gazarus, and the other Eleazar.

(l) T. Bab. Taanith, fol. 16. 1.27-31. Then he said—now abandoning all hope for himself.

send him to my father's house, etc.—no waking up of good in the heart of the lost, but bitter reproach against God and the old economy, as not warning him sufficiently [Trench]. The answer of Abraham is, They are sufficiently warned.16:19-31 Here the spiritual things are represented, in a description of the different state of good and bad, in this world and in the other. 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. 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. Here is the different condition of this godly poor man, and this wicked rich man, at and after death. The rich man in hell lifted up his eyes, being in torment. 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. But the damned in hell shall not have the least abatement of their torment. Sinners are now called upon to remember; but they do not, they will not, they find ways to avoid it. 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. 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 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! 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, Isa 8:19,20, for that is the sure word of prophecy, upon which we may rest, 2Pe 1:19. 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.
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