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.
Fared sumptuously. — More literally, was sumptuously merry. The word is the same as that in Luke 15:32, and we can hardly doubt that there is a designed contrast between the holy mirth and joy in the one case, and the ignoble revelry of the other. There was “good cheer” in each, but of how different a complexion!