Lucas 16
Marvin Vincent · Citado em PreceptAustin
Lucas 16
Vincent adds he was "cast carelessly down by his bearers and left there." The verb ballo signifies that Lazarus was not gently laid down but was thrown down! Marvin Vincent agrees that he was "cast carelessly down by his bearers and left there." It was as if someone were casting off someone who was disgusting.
Lucas 16
Vincent notes that in the Greek culture the steward was the one who "assigns to the members of the household their several duties, and pays to each his wages. The paymaster. He kept the household stores under lock and seal, giving out what was required; and for this purpose received a signet-ring from his master." Although stewards usually were slaves or freedmen (former slaves), many had considerable responsibility and authority. Oikonomos - 10v - manager(3), managers(1), steward(2), stewards(3), treasurer(1). Lk 12:42+; Lk. 16:1; Lk. 16:3; Lk. 16:8; Rom. 16:23; 1 Co. 4:1; 1 Co. 4:2; Gal. 4:2; Titus 1:7; 1Pe 4:10 Reported (1225)(diaballo from dia = through + ballo = throw, cf devil = diabolos) means to bring charges, bring complaint against, accuse, inform. This is the only NT use (Hapax legomenon) Reinecker says it means "To bring charges with hostile intent, either falsely and slanderously or justly (Ed: diabolos means slanderer). It means being accused behind one’s back." So in this context slander comes back and it's legitimate slander!
Lucas 16
Vincent - The gateway, often separated from the house or temple. In Matt. 26:71, it is rendered porch. Louw-Nida - doors or gates used to close off entrance ways—‘door, gate.’ πύλη and πυλώνa may refer to house doors and gates or to large doors and gates such as were used in a palace, temple, or in a city wall. BDAG - 1. an entrance that contains a gate or gates, gateway, entrance, gate esp. of the large, impressive gateways at the entrance of temples and palaces (in contrast to pule); of Herod’s temple=each gateway had two doors) of the entrances of the heavenly Jerusalem (Revelation 21-note); of the magnificent city gates of Babylon (see picture of the magnificent Ishtar Gate); of Thebes its entrances shall never be shut Rev 21:25; Of the gates of a temple or of a city Acts 14:13. At the palace of the rich man Lk 16:20; at the apparently elegant residence of Mary the mother of John Mark Acts 12:13: p. (cp. Jos., 5, 202 s. above). Cp. vs. 14ab; also of Simon’s house 10:17. The choice of diction contributes to the picture of Mary’s and Simon’s social status. Of prison gates AcPl Ha 3, 22 and 24 (text restored). 2. a gateway consisting of a forecourt, gateway, entrance separated fr. the house by a court Peter leaves the court (vs. 69) and enters Mt 26:71, and finally leaves it (Mt 26:75) How ironic that poor Lazarus sits covered with sores by an impressive gate and could not enter into the celebration inside those gates, and yet he had spiritually entered through narrow gate (the pule), while the rich man failed to humble himself and enter the humble gate described by Jesus in Mt 7:13+! THOUGHT - Dear reader, you may have a magnificent entrance to your home, but have you bowed down and entered the narrow gate or have you entered the rich man's gate, the gate that "is wide and the way (that) is broad that leads to destruction, and there are many who enter through it?" Pulon - 18x in 12v - Mt. 26:71; Lk. 16:20; Acts 10:17; Acts 12:13; Acts 12:14; Acts 14:13; Rev. 21:12; Rev. 21:13; Rev. 21:15; Rev. 21:21; Rev. 21:25; Rev. 22:14 In the daytime (for there will be no night there) its gates will never be closed (Rev 21:25) Pulon - 25x in 22v in the Septuagint - Ge. 43:19; Jdg. 18:16; Jdg. 18:17; Jdg. 19:26; 1 Ki. 6:8; 1 Ki. 6:33; 1 Ki. 14:27; 1 Ki. 17:10; 2 Ki. 10:9; 2 Ki. 11:5; 1 Chr. 19:9; 1 Chr. 26:13; 2 Chr. 3:7; 2 Chr. 12:10; Ezek. 33:30; Ezek. 40:9; Ezek. 40:11; Ezek. 41:2; Zeph. 2:14
Lucas 16
Vincent says “But (instead of finding compassion), even the dogs,” etc." Note the pathetic paradox that the dogs outside showed more compassion for Lazarus then did the rich man inside! Woe! Licking his sores (helkos) is in the imperfect tense meaning over and over. You can see the group of dogs licking the surface of his sores again and again. What a picture!
Lucas 16
Vincent adds “The only attention, and, so to speak, medical dressing, which his sores received, was from the dogs who came and licked them!” Brian Bell says "Listen to the Lord’s pathos here: beggar, full of sores, laid at the gate, crumbs, top it off with dogs licking sores Craig Keener - The dogs here appear to be the usual kind Palestinian Jews knew: scavengers, viewed as if they were rats or other unhealthy creatures (also in the Old Testament, e.g., 1Ki 14:11; 16:4; 21:24; 22:38). They were unclean, and their tongues would have stung his sores. (See The IVP Bible Background Commentary: New Testament) MacArthur on the dogs - the rich man has this big feast. The people are eating, taking the bread they needed to cleaning, throwing it under there. The dogs were coming and eating it; and the poor man would have given anything if he could have moved himself under the table with the dogs … to get some of that dirty bread. That’s how desperate this man was …Dogs are always pictured as dirty. 2 Pe 2:22 says, “The dogs lick up their own vomit.” He wanted to get down there with the dogs and eat the dirty bread. It reminds me of another man in the Luke 15:16, the prodigal son, who ended up eating with pigs. Such a humiliating and destitute situation. The poor man "road kill" so to speak. He’s being treated as if he’s dead by the rich man. That’s how the Pharisees would treat him also. (Testimony of One Surprised to be in Hell, Part 1) Michael Andrus makes a pithy point regarding the promoters of the prosperity gospel - By the way, this story alone should be sufficient to dispel the heresy that has captured so many today known as health-wealth theology. Here’s a man who had neither health nor wealth, but he clearly enjoyed God’s blessing in eternity. Longing (1937)(epithumeo from epí = upon, used intensively + thumós = passion; cf epithumia) the preposition epi expresses motion toward or upon and thus means to set one's heart upon an object, either good (Mt 13:17, Lk 22:15 used of Jesus) or bad (1 Cor 10:6). Epithumeo - Matt. 5:28; Matt. 13:17; Lk. 15:16; Lk. 16:21; Lk. 17:22; Lk. 22:15; Acts 20:33; Rom. 7:7; Rom. 13:9; 1 Co. 10:6; Gal. 5:17; 1 Tim. 3:1; Heb. 6:11; Jas. 4:2; 1 Pet. 1:12; Rev. 9:6 Dogs (2965)(kuon) (See dictionary articles) in the ancient word dogs here were non-domesticated, semi-wild, mangy, flea-bitten, vicious, starved scavengers, that tended to run in packs, dig through garbage and occasionally even attack humans. NET Note - The term kunes (plural of kuon) refers to "wild" dogs (either "street" dogs or watchdogs), not house pets. When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15+ that draws on this picture. Sores (1668)(helkos) strictly means a wound but by metonymy it can refer to an ulcer or an abscess. In the Septuagint helkos of sores in God's plague in Egypt (Ex 9:9-11, God's prophetic punishment on disobedient Israel - Dt 28:27, 35), of boils some related to leprosy (Lev 13:18-20, 22-23) which would be God’s judgment. In Job 2:7 "Then Satan went out from the presence of the LORD and smote Job with sore boils from the sole of his foot to the crown of his head." The only other uses describe the punishment of God to those who worship the Antichrist during the Great Tribulation and those who steadfastly refuse to repent even in the face of clear judgment. Rev 16:2+ So the first angel went and poured out his bowl (FIRST OF THE HORRIBLE FINAL BOWL JUDGMENTS) on the earth; and it became a loathsome and malignant sore (helkos) on the people who had the mark of the beast and who worshiped his image. Rev 16:11+ and they blasphemed the God of heaven because of their pains and their sores (helkos); and they did not repent of (active voice = by an act of their will they refused to turn from) their (EVIL) deeds. Comment: Note that (1) they recognized God, (2) they rightly knew He was in heaven, (3) they have a golden opportunity to repent (cf Rev 14:6-7+) and yet (4) they refused to repent. Their necks were stiff and their hearts were callous, like stone, and they made a conscious choice (active voice = a choice of their will!) to blaspheme God instead of turning from their sin and to God. The pain should have driven them to God but they steadfastly refused to turn to Him. Their choice would gain them not just temporal torment they experienced on earth, but eternal torment in hell away from the presence of the One they blasphemed, the very One Who created them in His image. Amazing! And amazingly tragic! Helkos - 14x in 13v in the Septuagint - Ex 9:9; 9:10; 9:11; Lev. 13:18; 13:19; 13:20; 13:22; 13:23; 13:27; Dt. 28:27; 28:35; 2 Ki. 20:7; Job 2:7 Luke 16:22 "Now the poor man died and was carried away by the angels to Abraham's bosom; and the rich man also died and was buried. BGT Luke 16:22 ἐγένετο δὲ ἀποθανεῖν τὸν πτωχὸν καὶ ἀπενεχθῆναι αὐτὸν ὑπὸ τῶν ἀγγέλων εἰς τὸν κόλπον Ἀβραάμ· ἀπέθανεν δὲ καὶ ὁ πλούσιος καὶ ἐτάφη. KJV Luke 16:22 And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; NET Luke 16:22 "Now the poor man died and was carried by the angels to Abraham's side. The rich man also died and was buried. CSB Luke 16:22 One day the poor man died and was carried away by the angels to Abraham's side. The rich man also died and was buried. ESV Luke 16:22 The poor man died and was carried by the angels to Abraham's side. The rich man also died and was buried, NIV Luke 16:22 "The time came when the beggar died and the angels carried him to Abraham's side. The rich man also died and was buried. NLT Luke 16:22 "Finally, the poor man died and was carried by the angels to be with Abraham. The rich man also died and was buried, NRS Luke 16:22 The poor man died and was carried away by the angels to be with Abraham. The rich man also died and was buried. YLT Luke 16:22 'And it came to pass, that the poor man died, and that he was carried away by the messengers to the bosom of Abraham -- and the rich man also died, and was buried; GWN Luke 16:22 "One day the beggar died, and the angels carried him to be with Abraham. The rich man also died and was buried. NKJ Luke 16:22 "So it was that the beggar died, and was carried by the angels to Abraham's bosom. The rich man also died and was buried. NAB Luke 16:22 When the poor man died, he was carried away by angels to the bosom of Abraham. The rich man also died and was buried, MIT Luke 16:22 The poor man died and he was transported by the angels to a place where he could be hugged by Abraham. The rich man also died and was entombed. NJB Luke 16:22 Now it happened that the poor man died and was carried away by the angels into Abraham's embrace. The rich man also died and was buried. the poor man died Job 3:13-19; Isaiah 57:1,2; Rev 14:13 was carried away by the angels Ps 91:11,12; Mt 13:38-43; 24:31; Heb 2:14 Abraham's bosom Mt 8:11; Jn 13:23; 21:20 the rich man also died Luke 12:20; Job 21:13,30-32; Ps 49:6-12,16-19; 73:18-20; Pr 14:32; Mark 8:36; James 1:11; 1 Pe 2:24 and was buried 2 Kings 9:34,35; Ecclesiastes 8:10; Isaiah 14:18; 22:16 Luke 16 Resources - Multiple Sermons and Commentaries Hell in W G T Shedd's Dogmatic Theology - one of the best on the subject of Hell 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 TWO DEATHS, TWO DESTINIES: PARADISE OR PEDITION William Barclay entitles this section "The Punishment of the Man Who Never Noticed." Now the poor man died... and the rich man (plousios) also died and was buried - This is the beginning of the great reversal! Poor man becomes eternally rich and temporally rich man becomes eternally poor (see Real life Illustration)! And it is a permanent reversal for where death finds you, eternity binds you, putting every man in his proper place forever and ever. Amen! The poor man is now in Abraham's bosom (paradise, bliss, blessing). There is no record of poor man being buried. As a beggar he probably did not have a decent burial but his body may well have been tossed into the Valley of Hinnon where perpetual fire burned the garbage of Jerusalem and anything deemed unclean including the bodies of executed criminals as well as individuals denied a proper burial. On the other hand, the rich man was buried. One has to wonder what the rich man’s burial cost? And notice the other contrast that Jesus begins to develop - when the poor man died, his suffering was forever finished, but when the rich man died, his torment was just beginning and would last forever! Woe! This life is as bad as it will ever be for a believer. This life is as good as it will ever be for an unbeliever! Andrus adds "First, the poor man dies. Nothing is said about his being buried, so perhaps his body is simply dumped with the refuse into the landfill outside of Jerusalem known as Gehenna. That’s where the unclaimed bodies of the poor and homeless were thrown. Because the garbage was burned, the Jews borrowed the term Gehenna to refer to hell itself." (ED: IF INDEED HIS BODY WAS THROWN INTO THE GARBAGE OF "GEHENNA," THE NT NAME FOR ETERNAL HELL, THAT ADDS TO THE IRONIC REVERSAL, FOR HIS SPIRIT/SOUL IS IN HEAVEN!)...."Both men are conscious in the after-life. Is there life after death? You bet there is! Jesus indicates in the story that there are feelings; there are thoughts; there are hopes and aspirations; there is the ability to communicate; and for some there is the bitterest of disappointments." Robert Morey on Abraham’s bosom - "During the intertestamental period, the Jewish concept of Sheol had progressed to the stage where it was believed that Sheol had two distinct compartments, or sections. One section was a place of torment to which the wicked went while the other was a place of conscious bliss, often called “Abraham’s bosom” or “paradise,” to which the righteous were carried by angels. The rabbis even discussed how many angels it took to carry the righteous to Abraham’s bosom (Sources: A. Edersheim, The Life and Time of Jesus the Messiah Vol. II, pp. 279–281, 791–796. For further sources in rabbinic literature, see: Midrash: Gen. 68; Ex. 48; Lev. 405; 55:80; Ecc. 197. Bab. Tal.: Ber. 173; Shah. 589; ER 129.). The rabbinic understanding of Sheol is (ED: PROBABLY) the basis for Christ’s illustration in Luke 16:19–31. While only the rich man was directly said to be “in Hades” (hades) (Lk 16:23), the phrase “Abraham’s bosom” to which the angels carried Lazarus (vv. 22, 23) must be interpreted as the section of Hades reserved for the righteous. (ED: SO MOREY BELIEVES IN A 2 COMPARTMENT HADES) The dialogue between the rich man and Lazarus is an echo of multiple stories in which such dialogues were described. Thus, initially, the first occurrence of Hades (hades) in the New Testament refers to a concept of an afterlife which had evolved beyond the Old Testament concept of Sheol and reflected, the progress of understanding which had been accomplished during the period between Malachi and Matthew. (Borrow Death and the afterlife) Was carried away by the angels (angelos) - Was he carried in bodily form? We cannot say although even an excellent detailed expositor like John MacArthur thinks he was even though the Biblical text does not make that statement. Remember that one has be cautious in interpreting every detail of a story like this which many consider a parable. In any event he was carried away to paradise (Abraham's bosom). MacArthur goes on to add that there is "nothing in the Bible says that angels carry our bodies to Heaven. This is just the story Jesus tells. In fact, when believers die, their spirit goes to Heaven, and their body goes in the ground or into the crematorium. We don’t go to Heaven intact, body, soul, and spirit, but in the story, that’s what happened for the sake of the point (ED: NOTE THAT ACTUALLY THE TEXT DOES NOT SAY LAZARUS WENT BODY, SOUL, AND SPIRIT). This man is gathered by the angels and lifted into Heaven to the side of Abraham. There’s no Biblical precedent for that being a normal kind of experience.This is Jesus using a.story to convey a point." This passage is where we get the idea that when any person dies the angels transport them through the so-called "pearly gates" (cf Rev 21:21-see interesting note on the possible symbolism of the pearls) and into the presence of the Lord. Paul teaches that when we fall asleep in Jesus we are absent from the body and present with the Lord writing that "we are of good courage, I say, and prefer rather to be absent from the body and to be at home with the Lord." (2 Cor 5:8+) While there is no other Scripture that describes angels carrying believers to heaven, remember that clearly angels help men as shown in the following passages "See that you do not despise one of these little ones, for I say to you, that their angels in heaven continually behold the face of My Father who is in heaven. (Mt 18:10+)