Now there was a rich man
This phrase introduces the parable with a focus on wealth. The Greek word for "rich" is "πλούσιος" (plousios), indicating not just wealth but abundance. In the historical context of Jesus' time, wealth was often seen as a sign of God's favor, yet Jesus frequently challenged this notion, emphasizing spiritual richness over material wealth. The rich man in this parable represents those who prioritize earthly wealth over spiritual treasures.

dressed in purple and fine linen
The mention of "purple" and "fine linen" is significant. Purple dye was extremely expensive in ancient times, often reserved for royalty or the very wealthy, as it was extracted from the murex shellfish. "Fine linen" refers to high-quality fabric, likely imported from Egypt, known for its softness and luxury. This attire signifies opulence and status, highlighting the rich man's earthly focus on appearance and materialism. In a spiritual sense, it contrasts with the humility and simplicity that Jesus taught.

who lived each day
The phrase "each day" suggests a continuous, habitual lifestyle. The Greek word "καθ' ἡμέραν" (kath' hēmeran) implies a daily routine, emphasizing the rich man's consistent indulgence in luxury. This daily living in excess reflects a life centered on self-gratification, neglecting the needs of others and the call to live a life of service and compassion as taught by Jesus.

in joyous splendor
"Joyous splendor" conveys a sense of celebration and extravagance. The Greek word "εὐφραινόμενος" (euphrainomenos) means to be merry or to rejoice, often associated with feasting and revelry. This lifestyle of constant celebration underscores the rich man's focus on temporal pleasures. In the broader scriptural context, it serves as a warning against the dangers of hedonism and the neglect of spiritual responsibilities. Jesus contrasts this with the joy found in the Kingdom of God, which is not based on material wealth but on righteousness, peace, and joy in the Holy Spirit (Romans 14:17).

(19) There was a certain rich man . . .--Here, also, there is a certain appearance of abruptness. But the sneer of Luke 16:14 explains the sequence of thought. On the one side, among those who listened to our Lord, were the Pharisees, living in the love of money and of the enjoyments which money purchased; on the other, were the disciples, who had left all to follow their Master, poor with the poverty of beggars. The former had mocked at the counsel that they should make friends with the mammon of unrighteousness, who should receive them into everlasting habitations. They are now taught, and the disciples are taught also, what comes of the other friendship that men for the most part secure with money. It is clear that the section of Pharisees for whom the parable was specially designed, were such as those described as being "in king's houses and in soft raiment, and living delicately" (see Notes on Matthew 11:8; Luke 7:25)--the scribes, i.e., who had attached themselves to the court of Herod Antipas, the Herodians, or those who, while differing from them politically, were ready to coalesce with them (Matthew 22:16; Mark 3:6), and reproduced their mode of life. In the rich man himself we find, generic as the description is, some features which must at least have reminded those who heard the parable, of the luxurious self-indulgence of the Tetrarch himself. There is the "purple garment," rich with the dyes of Tyre, which was hardly worn, except by kings and princes and generals (see Notes on Matthew 27:28; Mark 15:17); the byssus, or fine linen of Egypt, coupled with purple in Revelation 18:12; Revelation 18:16, itself not unfrequently of the same colour. The "faring sumptuously" reminds us of the stately pomp of Herod's feasts. (See Notes on Matthew 14:6; Mark 6:14; Mark 6:21, and the quotation from Persius cited in the latter.) If we assume that there is this sketch, as it were, of the Tetrarch's character, it is obvious that the teaching of the parable receives a fresh significance. This, then, was what the scribes, even those that were not avowedly of the Herodian school, who should have been teachers of righteousness, were striving after. This was their highest ideal of happiness, and for this they were content to sacrifice their true calling here and their hopes of eternal life hereafter. It was meet that they should learn what was the outcome of such a life when it passed "behind the veil." We may add, too, that this view enables us to trace a sequence of thought where all at first seems unconnected. The reference to the teaching of the scribes as to divorce (Luke 16:18), naturally suggested the most prominent and most recent instance in which their lax casuistry had shown itself most criminally compliant with the vices of an adulterous and incestuous prince. . . . Verse 19. - There was a certain rich man. He is thus introduced by the Lord without any details respecting his age or place of residence - nameless, too! Seems he not to have been reading from that book where he found the name of the poor man written, but found not the name of the rich; for that book is the book of life?" (Sermon 178. 3 of St. Augustine). Tradition says his name was Nimeusis, but it is simply a baseless tradition. Which was clothed in purple and fine linen. The words which describe the life of Dives were chosen with rare skill; they are few, but enough to show us that the worldly hero of the story lived a life of royal magnificence and boundless luxury. His ordinary apparel seems to have been purple and fine linen. This purple, the true sea purple, was a most precious and rare dye, and the purple garment so dyed was a royal gift, and was scarcely used save by princes and nobles of very high degree. In it the idol-images were sometimes arrayed. The fine linen (byssus) was worth twice its weight in gold. It was in hue dazzlingly white. And fared sumptuously every day. With this princely rich man banquets were a matter of daily occurrence. Luther renders the Greek here, "lebte herrlich und in Freuden." Thus with all the accompaniments of grandeur this nameless mighty one lived, his halls ever filled with noble guests, his antechambers with servants. Everything with him that could make life splendid and joyous was in profusion. Some have suspected that our Lord took, as the model for his picture here, the life of the tetrarch Herod Antipas. The court of that magnificent and luxurious prince would certainly have well served as the original of the picture; but Herod was still living, and it is more likely that Jesus was describing the earth-life of one who had already been" dismissed" from his earthly stewardship, and who, when he spoke the parable, was in the world to come.

Parallel Commentaries ...


Now
δέ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

there was
ἦν (ēn)
Verb - Imperfect Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

a
τις (tis)
Interrogative / Indefinite Pronoun - Nominative Masculine Singular
Strong's 5100: Any one, some one, a certain one or thing. An enclitic indefinite pronoun; some or any person or object.

rich
πλούσιος (plousios)
Adjective - Nominative Masculine Singular
Strong's 4145: Rich, abounding in, wealthy; subst: a rich man. From ploutos; wealthy; figuratively, abounding with.

man
Ἄνθρωπος (Anthrōpos)
Noun - Nominative Masculine Singular
Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

dressed in
ἐνεδιδύσκετο (enedidysketo)
Verb - Imperfect Indicative Middle - 3rd Person Singular
Strong's 1737: (somewhat rare) (of clothing: I put on another); mid: I put on (myself). A prolonged form of enduo; to invest.

purple
πορφύραν (porphyran)
Noun - Accusative Feminine Singular
Strong's 4209: Of Latin origin; the 'purple' mussel, i.e. the red-blue color itself, and finally a garment dyed with it.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

fine linen,
βύσσον (bysson)
Noun - Accusative Feminine Singular
Strong's 1040: Fine linen, cotton. Of Hebrew origin; white linen.

who lived each day in joyous
εὐφραινόμενος (euphrainomenos)
Verb - Present Participle Middle or Passive - Nominative Masculine Singular
Strong's 2165: From eu and phren; to put in a good frame of mind, i.e. Rejoice.

splendor.
λαμπρῶς (lamprōs)
Adverb
Strong's 2988: Magnificently, sumptuously, splendidly. Adverb from lampros; brilliantly, i.e. Figuratively, luxuriously.


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NT Gospels: Luke 16:19 Now there was a certain rich man (Luke Lu Lk)