Lucas 16

A.T. Robertson · Citado em PreceptAustin

Lucas 16

Robertson - The three preceding parables in chapter 15 exposed the special faults of the Pharisees, “their hard exclusiveness, self-righteousness, and contempt for others” (Plummer). This parable is given by Luke alone. The και [kai] (also) is not translated in the Revised Version. It seems to mean that at this same time, after speaking to the Pharisees (chapter 15), Jesus proceeds to speak a parable to the disciples (16:1–13), the parable of the Unjust Steward. Now He was also saying to the disciples - This discourse is directed to the disciples but we know the Pharisees are listening for we see them respond in Lk 16:14 as they "were scoffing at Him." Their response prompts Jesus' instruction in Lk 16:15-18 and then the parable Lk 16:19-31 both of these sections directed at the Pharisees, men who "were mastered by desire for material gain, while claiming to be the teachers of the moral law and interpreters of spiritual life." (Brian Bell) Keener - Many well-to-do landowners had managers to oversee their estates; these managers, or stewards, could be slaves or, as here (16:3–4), free persons. Squandering another’s possessions was considered a particularly despicable crime (cf. 15:13). (See The IVP Bible Background Commentary: New Testament) MacArthur on had a manager - A steward like this, an oikonomon, would be a free man and not a slave. He would be of high social status and high responsibility. He would be trusted because he would have the right to act on behalf of his master in the full operation of this agricultural business. He manages all the land. He manages the crops. He is responsible for the assets. He is responsible for the liabilities. He is the full administrator of the estate with all the right and power to act in behalf of the rich owner. (Investing Earthly Finances with an Eternal Focus )

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Robertson on diaballo - It means to throw across or back and forth, rocks or words and so to slander by gossip. The word implies malice even if the thing said is true. The word diabolos (slanderer) is this same root and it is used even of women, she-devils (1 Tim. 3:11). Possessions (5225)(huparcho from hupó = under + árcho = begin or arche = beginning) means literally to begin under and then to exist, be present or be at hand. Vine says huparcho means to be in existence and in a secondary sense to belong to with the definite article ("the" in Greek) signifying one's possessions (the things which one possesses, which exist so to speak)." Robertson - “His belongings,” a Lukan idiom. Huparcho - 31v - been(2), being(9), belonging(1), exist(1), existed(1), gone(1), live(1), owned(1), possess(1), possessions(11), private means(1), property(1). Matt. 19:21; Matt. 24:47; Matt. 25:14; Lk. 7:25; Lk. 8:3; Lk. 11:13; Lk. 11:21; Lk. 12:15; Lk. 12:33; Lk. 12:44; Lk. 14:33; Lk. 16:1; Lk. 16:23; Lk. 19:8; Acts 3:2; Acts 3:6; Acts 4:32; Acts 4:37; Acts 7:55; Acts 8:16; Acts 16:20; Acts 17:29; Acts 22:3; Acts 27:21; 1 Co. 11:18; 1 Co. 13:3; 2 Co. 8:17; Gal. 1:14; Gal. 2:14; Phil. 2:6; Heb. 10:34 ILLUSTRATION - Anita Sharpe, writing in the April 5, 1996 edition of the Wall Street Journal, penned a penetrating article entitled "More Spiritual Leaders Preach the Virtue of Wealth." The opening line reads: "God has a new co-pilot: Midas." Her thesis is that the convergence of the conspicuous consumption of the 1980s and the more spiritual focus of the 1990s has produced a climate in which virtually every religious expression is preaching the spiritual virtue of wealth: Jews, charismatics, evangelicals, liberals, and New-Agers. She reports that a large charismatic church in Seattle hosted a seminar led by conservative Jew Paul Zane Pilzer on the topic of his book God Wants You to Be Rich. The church's pastor is quoted as saying that the denomination's college uses God Wants You to Be Rich as a text: "It's a kind of foundation for our economics class." (WOE!) God supposedly wants every layperson, pastor, and missionary to be rich. Ms. Sharpe goes on to report on two Chicago churches, one evangelical and one liberal, that have had huge responses to seminars about money and the Bible. She concludes her article with snippets from New-Age spokespersons such as Catherine Ponder of the Unity Church Worldwide (A CULT) who sponsors "prosperity dial-a-thought" and Deepak Chopra's best-selling The Seven Laws of Spiritual Success, which draws from the Bible, Khalil Gibran, Lao-tzu, and the Rig-Veda. New-Agers even have a retreat center devoted to success and affluence—the Little Horse Spa for the Spirit. Many in our culture, from evangelicals to New-Agers, are doing their best to serve God and mammon. But as Christians we want to know what Jesus says about all this, and we find out in Luke's Gospel. We have heard him in the jolting woe of the Sermon on the Plain ("Woe to you who are rich, for you have already received your comfort," Luke 6:24) and in the pungent Parable of the Rich Fool in Luke 12:13-21. Now Jesus raised the issue again in the successive parables of the dishonest manager (Luke 16:1-13) and the rich man and Lazarus (Luke 16:19-31) and not much later in the account of the rich ruler (Luke 18:18-30), followed by the story of Zacchaeus who gave half his possessions to the poor (Luke 19:1-9). Jesus has indeed spoken on the issue! (See R Kent

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Robertson writes that "Many try it, but failure awaits them all. Men even try "to be slaves to God and mammon""! Related Resource: How can we store up treasures in heaven? | GotQuestions.org Servant (3610)(oiketes from oikos = house) means one who lives in the same house as another and then household slaves or domestic servants not as strongly servile as doulos. Many of these household or domestic slaves were well educated and held responsible positions in the households. Many of them were doctors, teachers, musicians, actors and stewards over great estates. The oiketes describes one who generally holds closer relations to the family than other slaves. Can (is able to)(1410)(dunamai) conveys the basic meaning of that which has the inherent ability to do something or accomplish some end. Thus dunamai means to be able to, to be capable of, to be strong enough to do or to have power to do something. In short absolutely no person can continually (dunamai is in the present tense = continually) be in bondage to and give total allegiance to two supreme authorities. It is impossible! If they attempt to do so, they will experience a divided allegiance (so in truth neither is a "true" allegiance!). Compare a similar idea in the word double-minded (dipsuchos) Zodhiates adds this note on can (is able) - The phrase, "Not even one can [from dunamai = to be able] serve" (a.t.) implies that prior to conversion, men and women are enslaved to treasures on earth. Accordingly, they are not neutral (free) toward God; they hate and despise Him, so they are unable to serve Him. In Romans 1:30 Paul called them "haters of God" (from theostugḗs). At conversion, they love, hold to, and serve God while now hating, despising, and not serving the world. (Ibid) Serve (present tense = continually)(1398)(douleuo from doulos = servant) means to be a slave, to serve, to do service, to be in the position of a slave and thus act accordingly. It means to act or conduct oneself as one in total service to another. Douleuo means to be owned by another as abject slaves (Luke 15:29, John 8:33, 1Ti 6:2). Most NT uses are figurative and refer to serving mammon (Mt 6:24, Lu 16:13, Ro 9:12-note), sin (Ro 6:6-note), God (Ro 7:6-note; 1Th 1:9-note), the law of God or sin (Ro 7:25-note), Christ (Ro 14:18-note; Col 3:24-note), one's own appetite (old nature, Ro 16:18-note), idols which are not really gods (Gal 4:8), other Christian brethren out of love (Gal 5:13), or one's fallen lusts and pleasures (Titus 3:3-note). Douleuo - 23v - Matt. 6:24; Lk. 15:29; Lk. 16:13; Jn. 8:33; Acts 7:7; Acts 20:19; Rom. 6:6; Rom. 7:6; Rom. 7:25; Rom. 9:12; Rom. 12:11; Rom. 14:18; Rom. 16:18; Gal. 4:8; Gal. 4:9; Gal. 4:25; Gal. 5:13; Eph. 6:7; Phil. 2:22; Col. 3:24; 1 Thess. 1:9; 1 Tim. 6:2; Tit. 3:3 Masters (lords, owners)(2962)(kurios from kuros = might or power, related to kuroo = to give authority) primarily means the possessor, owner, master, the supreme one, one who is sovereign (used this way of Roman emperors - Act 25:26) and possesses absolute authority, absolute ownership and uncontested power. Kurios is used of the one to whom a person or thing belonged, over which he has the power of deciding, the one who is the master or disposer of a thing (Mk 7:28) Hate (3404) (miseo from misos = hatred) means dislike strongly, with the implication of aversion and hostility. Miseo usually implies active ill will in words and conduct. Miseo - 36v - hate(13), hated(12), hateful(1), hates(12), hating(2). Matt. 5:43; Matt. 6:24; Matt. 10:22; Matt. 24:9; Matt. 24:10; Mk. 13:13; Lk. 1:71; Lk. 6:22; Lk. 6:27; Lk. 14:26; Lk. 16:13; Lk. 19:14; Lk. 21:17; Jn. 3:20; Jn. 7:7; Jn. 12:25; Jn. 15:18; Jn. 15:19; Jn. 15:23; Jn. 15:24; Jn. 15:25; Jn. 17:14; Rom. 7:15; Rom. 9:13; Eph. 5:29; Tit. 3:3; Heb. 1:9; 1 Jn. 2:9; 1 Jn. 2:11; 1 Jn. 3:13; 1 Jn. 3:15; 1 Jn. 4:20; Jude 1:23; Rev. 2:6; Rev. 17:16; Rev. 18:2 Love (25) (agapao) means to love unconditionally and sacrificially love. Agapao is not love of the emotions but of the will. This quality of love is not just a feeling but ultimately can be known only by the actions it prompts in the one who displays agape love. to love, have affection for—1. of persons: God Jn 3:16, Jesus Mk 10:21, and people 2 Cor 12:15 love, cherish, show the greatest solicitude for, of the finest and most typical Christian virtue (more frequent and typically Christian than file,w but prob. equivalent to it in Jn 21:15–17). Prove or show love (for) Jn13:1; 1 Jn 3:18.—2. of the love for things love, long for, value, hold in high esteem Lk 11:43; Jn 12:43; 2 Ti 4:8. Luke's uses - Lk. 6:27; Lk. 6:32; Lk. 6:35; Lk. 7:5; Lk. 7:42; Lk. 7:47; Lk. 10:27; Lk. 11:43; Lk. 16:13; Devoted (472) (antechomai from antí = against + echo = have, hold) means literally to hold oneself face to face with. The idea of this verb in the present verse is to strongly cling or adhere to, to hold firmly, to cleave to and then to join with and to maintain loyalty to. Antechomai expresses the sense of a strong attachment to someone or something. To be devoted (feeling or demonstrating loyalty and thus ardent, devout, loving). To cling to (adhere as if glued firmly to and so to hold on tightly and tenaciously). Antechomai - 4v - Matt. 6:24; Lk. 16:13; 1 Thess. 5:14; Tit. 1:9 Despise (2706) (kataphroneo from katá = down or against + phroneo = think) means literally to think down upon or against and so to despise, to think lightly of, to neglect, to not care for, to hold in contempt or to feel contempt for someone or something because it is thought to be bad or without value. Kataphroneo - 9v - despise(5), despising(1), disrespectful(1), look down(1), think lightly(1). Matt. 6:24; Matt. 18:10; Lk. 16:13; Rom. 2:4; 1 Co. 11:22; 1 Tim. 4:12; 1 Tim. 6:2; Heb. 12:2; 2 Pet. 2:10 ILLUSTRATION The Bat's Mistake - "No man can serve two masters" (Matt. 6:24). Aesop speaks in one of his fables about a time when the beasts and fowl were engaged in war. The bat tried to belong to both parties. When the birds were victorious, he would wing around telling that he was a bird; when the beasts won a fight, he would walk around them assuring them that he was a beast. But soon his hypocrisy was discovered and he was rejected by both the beasts and the birds. He had to hide himself, and now only by night can he appear openly. One is our Master, even Christ. Serve Him!—Sunday School Times Matthew

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Robertson adds that the tense of the verb ballo is important because it is "Past perfect passive of the common verb ballō" signifying that "He had been flung there and was still there, “as if contemptuous roughness is implied” (Plummer)!" At his gate - As Robertson says this pictures him "Right in front of the large portico or gateway, not necessarily a part of the grand house, porch in Matt. 26:71." It seems clear that the poor man was dumped at the rich man's gate (where it would be impossible to see his horrible condition) for the express purpose of being seen by the rich man, so that he could have his needs met. As we see this is not come to pass. The rich man inside the gate has everything, while the poor man on the outside has nothing. These "tables" would soon be turned! It was a large gate indicating he had a large house/mansion. However his mansion on earth would pale in comparison with the poor man's mansion in heaven for Jesus said "In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also." (John 14:2-3, cf Rev 21:10-27). As an aside Heaven is described as a kingdom (2Pe 1:11), an inheritance (1Pe 1:4), a country (Heb 11:16), a city (Heb 11:16), and a home (Jn 14:2). Gate (4440)(pulon from pule = gate as in the narrow gate in Mt 7:13+) is not just any gate but means a gate (or door) marked by impressive construction and stature. Pulon as also a gateway, portal, vestibule, the deep arch under which a gate opens (Mt. 26:71; Luke 16:20; Sept.: Jdg. 18:16, 17). In the Septuagint of Ge 43:19 pulon describes the gate that enters into Joseph's house, recalling that he was second only to the Pharoah, so it would have been a magnificent gateway. Thus it is not surprising that pulon is used repeatedly in the description of the glorious gates that lead into the New Jerusalem in Revelation 21-note. Pulon is distinct from thura which is a common door. Ancient cities often had gate towers as part of their walled defenses. This was a conspicuous feature in the design of Solomon's fortress cities such as Megiddo and Hazor. Marvin

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Robertson notes that "it is not clear whether the licking of the sores by the dogs added to the misery of Lazarus or gave a measure of comfort, as he lay in his helpless condition. Bruce writes “Furrer speaks of witnessing dogs and lepers waiting together for the refuse”.

Lucas 16

Robertson writes that "The Rich Man labours under the delusion that his five brothers will believe the testimony of Lazarus as a man from the dead." So that they will not also come this place of torment (basanos) - So that is a term of purpose or result which explains the purpose of the warning he hopes can be given. He is deceived in believing that just a warning (even a man returning from the dead) would impede his brothers arrival in Hell when they died. How many times I have clearly warned people and their reaction has been to ignore, scoff at or disbelieve the message. Place of torment is now the rich man's name for "Hades." Notice also that Hell is a place and not a figment of his imagination! The rich man was now a believer in the truth of the Gospel! As Brownlow North said "You will be a believer some day. If you never believe on earth, you will believe in hell." To state it another way, there are no agnostics in hell! He may warn (present tense)(1263) (diamarturomai from diá = intensifies meaning conveying idea of "thoroughly" + marturomai = witness, bear witness) means to bear witness, testify earnestly or repeatedly, to charge as it if before witnesses, to exhort earnestly and with authority in matters of extraordinary importance. It carries the idea of giving a forceful order or directive. THOUGHT - The implication is clear that in all our witnessing, there is also an element of warning to the hearers. In other words, when we speak of the Good News to others, it is implicit that they comprehend the bad news (Hades/Hell is coming for unrepentant sinners). When I speak the Gospel, I like to explain that sinners will be forever separated from God (which is the ultimate "hell" of course). Without hearing the bad nes, why would they need to hear the Good News? And so in our “witnessing” it is good to in some way inclus some form of “warning.” ILLUSTRATION - JOSEPH BELLAMY (1719-1790), who received his theological training from Jonathan Edwards and who became lifelong pastor of the Congregational Church in Bethlehem, Pennsylvania, at the age of 21, was a man of commanding presence and remarkable preaching ability. When dying, he was somewhat depressed, and a friend visiting him said, "If God should send you to hell, what would you do there?" Bellamy replied "I will tell them there forever Jesus is precious." Luke 16:29 "But Abraham said, `They have Moses and the Prophets; let them hear them.' BGT Luke 16:29 λέγει δὲ Ἀβραάμ· ἔχουσι Μωϋσέα καὶ τοὺς προφήτας· ἀκουσάτωσαν αὐτῶν. KJV Luke 16:29 Abraham saith unto him, They have Moses and the prophets; let them hear them. NET Luke 16:29 But Abraham said, 'They have Moses and the prophets; they must respond to them.' CSB Luke 16:29 "But Abraham said, 'They have Moses and the prophets; they should listen to them.' ESV Luke 16:29 But Abraham said, 'They have Moses and the Prophets; let them hear them.' NIV Luke 16:29 "Abraham replied, 'They have Moses and the Prophets; let them listen to them.' NLT Luke 16:29 "But Abraham said, 'Moses and the prophets have warned them. Your brothers can read what they wrote.' NRS Luke 16:29 Abraham replied, 'They have Moses and the prophets; they should listen to them.' YLT Luke 16:29 'Abraham saith to him, They have Moses and the prophets, let them hear them; GWN Luke 16:29 "Abraham replied, 'They have Moses' Teachings and the Prophets. Your brothers should listen to them!' NKJ Luke 16:29 "Abraham said to him,`They have Moses and the prophets; let them hear them.' NAB Luke 16:29 But Abraham replied, 'They have Moses and the prophets. Let them listen to them.' MIT Luke 16:29 But Abraham said, "They have Moses and the prophets. They must listen to them." Luke 16:16; Isaiah 8:20; 34:16; Mal 4:2-4; Jn 5:39-45; Acts 15:21; 17:11,12; 2 Ti 3:15-17; 2 Pe 1:19-21 Luke 16 Resources - Multiple Sermons and Commentaries Luke 16:19-31 A Great Chasm Fixed - Steven Cole Luke 16:19-31 A Testimony of One Surprised to be in Hell, Part 1 - John MacArthur Luke 16:19-31 A Testimony of One Surprised to be in Hell, Part 2 - John MacArthur Luke 16:19-31 A Testimony of One Surprised to be in Hell, Part 3 - John MacArthur Luke 16:19-31 A Testimony of One Surprised to be in Hell, Part 4 - John MacArthur Luke 16:19-31 A Testimony of One Surprised to be in Hell, Part 5 - John MacArthur In Depth Study of Eternal Punishment - on site A COMMAND TO HEAR AND HEED THE "GOSPEL" But (term of contrast) Abraham said, `They have Moses and the Prophets; let them hear them.' - Let them hear is a command in the aorist imperative which calls for a sense of urgency! Let them hear clearly! But as the saying goes "too little, too late!" Dear reader, if you are equivocating about Jesus as the Redeemer of your soul, then you need to repent and believe in Him today for now is “THE DAY OF SALVATION” (2 Cor 6:2+ cf Heb 3:7-8+)! Don't delay (tomorrow may be too late! cf James 4:14+, Ps 144:4). The rich man was in Hades because he did not hear (in the sense of hear and obey) the Word of God in the Old Testament, which did contain the Gospel (cf Gal 3:8+). Gary Inrig - God needs to do nothing greater than He has done in giving men written Scripture. His Word is clear, sufficient, and powerful. The brothers’ need is not to hear a messenger risen from the grave, but to listen to the Word of God given from heaven. They do not require an added experience to validate Scripture or to demonstrate God’s veracity. They need to listen to the Word. (The Parables : Understanding What Jesus Meant - Borrow) Stein adds that hear "carries the sense of heed. (Luke 8:8; 9:35; 10:16; 14:35; 16:31)" Notice the verb "they have" (have at their disposal) which is in the present tense signifying the brothers continually had access to the Old Testament Scriptures (Moses and the Prophets). They are without "excuse" (Ro 2:1-note) They were like the other Jews who thought "lightly of the riches of His kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance." (Ro 2:4-note) They could not claim that they did not have enough revelation from God to be saved! The NLT paraphrases it "'Moses and the prophets have warned them. Your brothers can read what they wrote." Their problem was not in not having the truth but of having a stubborn and unrepentant heart (Ro 2:5-note). They had access to the Word but refused to humble themselves and "receive the Word implanted, which is able to save (their) souls.: (James 1:21-note). Moses and the Prophets - This phrase refers to the 39 OT books of the OT, the Scriptures written and "inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness" (2 Ti 3:16-note, where "Scriptures" refers especially to the Old Testament.). Moses is synonymous with the Law about which Jesus spoke in Lk 16:16-note declaring that "The Law and the Prophets were proclaimed until John; since that time the gospel of the kingdom of God has been preached, and everyone is forcing his way into it." The Law and the Prophets are a description of the Old Testament Scriptures. Abraham is saying that to hear and heed the message of the OT is all they need to receive salvation. In fact Abraham spoke from personal experience for he himself "he believed in the LORD; and He reckoned it to him as righteousness." (Ge 15:6-note) Not only that but Paul teaches that what Abraham believed was the Gospel writing that The Scripture, foreseeing that God would justify the Gentiles by faith, preached the Gospel beforehand to Abraham, saying, “ALL THE NATIONS WILL BE BLESSED IN YOU.” (Gal 3:8-note) Even as far back as the original sin of Adam in Genesis 3 we see that God provided a way of escaping Hell in giving a promise that would be fulfilled by the Messiah... And I will put enmity Between you (Satan) and the woman, And between your seed and her seed (Messiah); He (Messiah) shall bruise you on the head, And you shall bruise him on the heel.” (Ge 3:15-note; see the protoevangelium) In short, Abraham is calling the rich man's brothers (and all who read these words of warning from Hell) not to procrastinate, but to believe in the Gospel! And I can testify that the Good News is present in the Old Testament for I was born again some 30+ years ago in a study of the Minor Prophets in Bible Study Fellowship (See My Personal Testimony of God's Grace). Related Resource: Messianic Prophecies in the Old Testament Andrus writes "There was not a Jewish family anywhere without access to the Torah, just as there is no one in our country who does not have access to a Bible. The message of salvation is clear in the OT and in the NT. It’s clear in the Catholic Bible and the Protestant Bible. It’s clear in the KJV and the NIV. It’s clear in the Greek and the English and the native language spoken by 99% of the people on earth." (Sermon) Luke 16:30 "But he said, `No, father Abraham, but if someone goes to them from the dead, they will repent!' BGT Luke 16:30 ὁ δὲ εἶπεν· οὐχί, πάτερ Ἀβραάμ, ἀλλ᾽ ἐάν τις ἀπὸ νεκρῶν πορευθῇ πρὸς αὐτοὺς μετανοήσουσιν. KJV Luke 16:30 And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. NET Luke 16:30 Then the rich man said, 'No, father Abraham, but if someone from the dead goes to them, they will repent.' CSB Luke 16:30 " 'No, father Abraham,' he said. 'But if someone from the dead goes to them, they will repent.' ESV Luke 16:30 And he said, 'No, father Abraham, but if someone goes to them from the dead, they will repent.' NIV Luke 16:30 " 'No, father Abraham,' he said, 'but if someone from the dead goes to them, they will repent.' NLT Luke 16:30 "The rich man replied, 'No, Father Abraham! But if someone is sent to them from the dead, then they will repent of their sins and turn to God.' NRS Luke 16:30 He said, 'No, father Abraham; but if someone goes to them from the dead, they will repent.' YLT Luke 16:30 and he said, No, father Abraham, but if any one from the dead may go unto them, they will reform. GWN Luke 16:30 "The rich man replied, 'No, Father Abraham! If someone comes back to them from the dead, they will turn to God and change the way they think and act.' NKJ Luke 16:30 "And he said,`No, father Abraham; but if one goes to them from the dead, they will repent.' NAB Luke 16:30 He said, 'Oh no, father Abraham, but if someone from the dead goes to them, they will repent.' MIT Luke 16:30 He replied, "Oh no, Father Abraham, but if someone goes to them from the dead, they will change their mind." Luke 13:3,5; Rev 16:9-11 Luke 16 Resources - Multiple Sermons and Commentaries Luke 16:19-31 A Great Chasm Fixed - Steven Cole Luke 16:19-31 A Testimony of One Surprised to be in Hell, Part 1 - John MacArthur Luke 16:19-31 A Testimony of One Surprised to be in Hell, Part 2 - John MacArthur Luke 16:19-31 A Testimony of One Surprised to be in Hell, Part 3 - John MacArthur Luke 16:19-31 A Testimony of One Surprised to be in Hell, Part 4 - John MacArthur Luke 16:19-31 A Testimony of One Surprised to be in Hell, Part 5 - John MacArthur In Depth Study of Eternal Punishment - on site THE RICH MAN'S WARNING FROM HELL FOR ALL WHO HAVE EARS TO HEAR! But () He said, `No, father Abraham, but if someone goes to them from the dead - The rich man is not satisfied. A voice from the grave will make all the difference. He puts faith in the signs (dead man resurrected) not the Scriptures (which describe the dead Man Who was resurrected). In a sense this rich man was a "prophet" for in fact 2 men did rise from the dead and still the majority of those is Israel did not repent. Lazarus rose from the dead (John 11:43-44) and the sought to kill him (John 12:10) to obliterate the evidence of his resurrection from the dead. Jesus rose from the dead and they bribed the soldier to cover it up by spreading the lie that Jesus' disciples had stolen His body (Mt 28:12-15). What is the rich man doing by asking Abraham to send Lazarus (from the dead, from Heaven)? Clearly he is asking for a sign just as the religious leaders had asked of Jesus "Others, to test Him, were demanding of Him a sign from heaven." (Lk 11:16) Now put this in perspective - all the miracles Jesus had already performed were not enough to convince them. The rich man was representative of the Jewish religious leaders who asked for another sign from heaven. Ultimately, Jesus did give the religious leaders the sign of Jonah the prophet (Mt 12:39-41) which was the sign of His own death and resurrection. And yet they rejected this greatest of all signs! Marshall notes that “Miracles will not convince those whose hearts are morally blind and unrepentant.” (NIGTC)

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Robertson on repentance - The Rich Man had failed to do this and he now sees that it is the one thing lacking. It is not wealth, not poverty, not alms, not influence, but repentance that is needed. He had thought repentance was for others, not for all. Garry Inrig - There are millions who are imitators of the rich man at this point. “I’ll believe, if God makes it clear enough. If I don’t believe, that’s God’s fault.” Such an attitude betrays profound ignorance about ourselves and deep blasphemy against God. In one of his movies, Woody Allen has his character say to his beloved Laura, “If only God would speak to me—just once. If he would only cough. If I could just see a miracle. If I could see a burning bush or the seas part. Or my uncle Sasha pick up the check.” The humor is typical of Allen; so is the unbelief. God has spoken in His creation. He has spoken in history. He has spoken in His Word. Above all, He has spoken in His Son, and no one is without responsibility or has a valid excuse. (The Parables : Understanding What Jesus Meant - Borrow) Wayne Grudem comments on the strange interpretations of Zane Hodges - Hodges is not willing to say that repentance is necessary for salvation, but this verse provides a difficulty for his view, because it implies that the brothers need to repent in order to be saved. Hodges’s solution is that this verse teaches incorrect doctrine: “We are certainly not to infer that he awakened in hell with a clear-cut theology of salvation by grace through faith!” But that understanding of the verse is certainly wrong, for in the next verse Jesus himself assumes that the brothers need repentance, when he has Abraham say that they would not even be convinced “if someone should rise from the dead” (Luke 16:31). Jesus’s argument about their culpability would not be persuasive unless the reader assumes that they needed to be “convinced” of the thing that has just been mentioned, the need to repent. (Free Grace Theology: Five Ways It Diminishes the Gospel - highly recommended it you have been taught some of the doctrines of the "Free Grace" movement - Grudem is very gracious in his refutation of many of their teachings.) (See also What is free grace?; What is cheap grace?; What is easy believism?) Repent (3340)(metanoeo from meta = with, among + noeo = to think, exercise the mind <> from nous = mind - see study = metanoia) means to have another mind. Metanoeo means to change one's mind in respect to sin, God, and self. To turn to God and from sin (Luke 15:7-note = "one sinner who repents", 10, cf 1Th 1:9-note). Beware that repentance is not an intellectual decision but a change of mind that results in a clear change of behavior (cf "bear fruits in keeping with repentance" Lk 3:8-note). If there is no change in behavior, there is no genuine repentance and there is no salvation. Luke 16:31 "But he said to him, `If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead.' " BGT Luke 16:31 εἶπεν δὲ αὐτῷ· εἰ Μωϋσέως καὶ τῶν προφητῶν οὐκ ἀκούουσιν, οὐδ᾽ ἐάν τις ἐκ νεκρῶν ἀναστῇ πεισθήσονται. KJV Luke 16:31 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead. NET Luke 16:31 He replied to him, 'If they do not respond to Moses and the prophets, they will not be convinced even if someone rises from the dead.'" CSB Luke 16:31 "But he told him, 'If they don't listen to Moses and the prophets, they will not be persuaded if someone rises from the dead.'" ESV Luke 16:31 He said to him, 'If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.'" NIV Luke 16:31 "He said to him, 'If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.'" NLT Luke 16:31 "But Abraham said, 'If they won't listen to Moses and the prophets, they won't listen even if someone rises from the dead.'" NRS Luke 16:31 He said to him, 'If they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead.'" YLT Luke 16:31 And he said to him, If Moses and the prophets they do not hear, neither if one may rise out of the dead will they be persuaded.' GWN Luke 16:31 "Abraham answered him, 'If they won't listen to Moses' Teachings and the Prophets, they won't be persuaded even if someone comes back to life.'" NKJ Luke 16:31 "But he said to him,`If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.'" NAB Luke 16:31 Then Abraham said, 'If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead.'" MIT Luke 16:31 He said to him, "If they do not pay attention to Moses and the prophets, neither would they be persuaded if someone would be raised from the dead." they will not Jn 11:43-53; 12:10,11; 2 Cor 4:3 be persuaded Ge 9:27; Acts 19:8; 26:28; 28:23; 2 Cor 5:11 Luke 16 Resources - Multiple Sermons and Commentaries Luke 16:19-31 A Great Chasm Fixed - Steven Cole Luke 16:19-31 A Testimony of One Surprised to be in Hell, Part 1 - John MacArthur Luke 16:19-31 A Testimony of One Surprised to be in Hell, Part 2 - John MacArthur Luke 16:19-31 A Testimony of One Surprised to be in Hell, Part 3 - John MacArthur Luke 16:19-31 A Testimony of One Surprised to be in Hell, Part 4 - John MacArthur Luke 16:19-31 A Testimony of One Surprised to be in Hell, Part 5 - John MacArthur In Depth Study of Eternal Punishment - on site SUFFICIENCY OF SCRIPTURE FOR SALVATION! But (term of contrast) He said to him, `If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead - Notice that Abraham speaks of Moses and the Prophets as if they were living voices. Indeed, they are for they are the Word of God and "the Word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do." (Heb 4:12-13+). Not listen - The negative "ouk" signifies absolute negation. They absolutely will not listen! This picture reminds me of the response of the Jews to Stephen's sermon when he declared of them "You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did." (Acts 7:51). And when Stephen said "Behold, I see the heavens opened up and the Son of Man standing at the right hand of God.”...they cried out with a loud voice, and covered their ears and rushed at him with one impulse."(Acts 7:56-57) Not only did they not listen, but they stoned Stephen to death! They will not be persuaded (peitho) means literally to persuade or induce by words to believe (Acts 19:26, Mt 27:20, Ro 14:14). In Greek the negative "not" is ouk which signifies absolute negation. The point is clear, if they don't believe the witness of the Word, they absolutely won't believe a witness who rises from the dead. The cross of Christ— the crossroads to heaven or hell. Inrig writes that "People who are not changed by Scripture will not be changed by a miracle. That is why Abraham refuses the request—not because he does not care about the fate of the rich man’s brothers, but because the request is futile. It does not address the need. Miracles do not melt stony hearts. This fact is demonstrated consistently through the Scriptures. • At the Exodus, Israel is miraculously delivered from Egypt, sees God’s power in the desert, and yet persists in unbelief, so that God asks, “How long will they refuse to believe in me, in spite of all the miraculous signs I have performed among them?” (Numbers 14:11). • Elijah and Elisha perform undeniable and evident miracles, yet the northern kingdom persists in its rebellion, resulting in God’s exile of the nation (cf. 1 Kings 18:16-46; 2 Kings 2:19-22). • The Lord’s miracles are met by unbelief and blasphemous denial of who He is (e.g., Matthew 11:20-24). • The raising of Lazarus from the dead results in some believing (John 11:45), but only intensifies the unbelief and antagonism of the Jewish leaders (John 11:46-53; 12:10-11). • When the Jewish leaders admit that the apostles “have done an outstanding miracle” (Acts 4:16), they intensify their persecution. • The empty tomb does not lead the unbelieving to come in faith, but to concoct a false story, to explain away the resurrection of the Lord Jesus (Matthew 28:11-15). (The Parables : Understanding What Jesus Meant - Borrow) Jonathan Edwards writes "The warnings of God’s Word are more fitted to obtain the ends of awakening sinners, and bringing them to repentance, than the rising of one from the dead to warn them. In this passage, Moses and the prophets seem not only to be equalized to the warnings of one from the invisible world, but to be preferred before them. They have Moses and the prophets, let them hear them. They have already those means which God in his infinite wisdom hath seen to be fittest for them, and more suitable to their nature and circumstances, than the rising of one from the dead. — But whether there can be any more than an equality necessarily inferred or not; yet if only the warnings of the Old Testament have an equal tendency to bring men to repentance, as the rising of one from the dead; then surely these, together with the much clearer revelation under the gospel-dispensation by Christ and his apostles — wherein we are abundantly more plainly told of another world, and wherein life and immortality are brought to light — must have a much greater tendency and fitness to obtain these ends." (See his full sermon on Luke 16:31 The Warnings of Scripture are in the Best Manner Adapted to the Awakening and Conversion of Sinners) All this confirms the Lord’s words. The primary use of miracles in Scripture was not to convince people of the truth by replacing the Bible, but rather to confirm the truth of Scripture. People are responsible for hearing and repenting before what God has said in the Word. The Lord’s story warns us about two destinies—heaven and hell. It also reminds us of the one great, inescapable responsibility—to take God at His word. The parable of the rich man and Lazarus forces us to think seriously about our eternal destiny. There is no immortality that comes by “not dying.” Rich or poor, powerful or powerless, healthy or ill, we will all face not only death but eternal destiny. The grave works no miracles. Our present relation to God through His Word determines our eternal relationship with Him. This parable also clarifies our present responsibility if we are believers. It is to make it clear to all that God has spoken in His Word and calls everyone to hear and repent. Some Christians have suggested that true evangelism is “power evangelism,” in which resistance to the gospel is overcome by the demonstration of God’s power in supernatural events. This, we are told, makes “receptivity to Christ’s claims very high.” In fact, it has even been suggested that people who do not experience such power are less likely not only to believe but to move on to a mature faith. But the Lord’s words suggest something very different. True power evangelism involves not the doing of miracles but the proclamation of God’s truth in Scripture, which is able to make people “wise for salvation through faith in Christ Jesus” (2 Timothy 3:15). The power that is needed is the power of Spirit-filled people sharing the Spirit-given truths of Scripture. (See A Spirit Filled Church; Ephesians 5:18 Commentary, Spirit-Filled Believers Are Like Artesian Wells) God’s Word is sufficient not only to meet believers’ needs, but also to meet the needs of unbelievers. As we are confident in the inherent truth and power of Scripture, we will bring to the “rich men” of our time that which they need most, and to the hurting Lazaruses that which will help them longest. We must not leave the Lazaruses of our time needy and helpless at the gate, but, in our concern to minister to their desperate present needs, we must not neglect their deepest, eternal needs (The Parables) Warren