Miles de Libros Cristianos Gratis. Accede a nuestra Biblioteca Virtual

Exegetical and Hermeneutical Commentary of Luke 16:14

Para un estudio avanzado de: “Exegetical and Hermeneutical Commentary of Luke 16:14” utilice nuestra app.

And the Pharisees also, who were covetous, heard all these things: and they derided him.

14-31. Dives and Lazarus, a Parable to the Covetous, Preceded By Rebukes To The Pharisees.

14. who were covetous ] Rather, lovers of money, 2Ti 3:2. The charge is amply borne out by the references in the Talmud to the rapacity shewn by the Rabbis and Priests of the period. See Mat 23:13.

they derided him ] The word is one expressive of the strongest and most open insolence, Luk 23:35. There is a weaker form of the word in Gal 6:7. Here the jeering was doubtless aimed by these haughty and respected plutocrats at the deep poverty of Jesus and His humble followers. It marks however the phase of daring opposition which was not kindled till the close of His ministry. They thought it most ridiculous to suppose that riches hindered religion for were not they rich and religious?

Fuente: The Cambridge Bible for Schools and Colleges

They derided him – The fact that they were covetous is here stated as the reason why they derided him, or, as it is literally, they turned up the nose at him. They contemned or despised the doctrine which he had laid down, probably because it showed them that with their love of money they could not be the true friends of God, or that their profession of religion was really false and hollow. They were attempting to serve God and mammon, and they, therefore, looked upon his doctrine with contempt and scorn.

Justify yourselves – Attempt to appear just; or; you aim to appear righteous in the sight of people, and do not regard the heart.

That which is highly esteemed – That is, mere external works, or actions performed merely to appear to be righteous.

Is abomination – Is abominable, or hateful. The word used here is the one that in the Old Testament is commonly given to idols, and denotes Gods abhorrence of such conduct. These words are to be applied chiefly to what Jesus was discoursing about. There are many things esteemed among people which are not abomination in the sight of God; as, for example, truth, parental and filial affection, industry, etc. But many things, much sought and admired, are hateful in his sight. The love of wealth and show, ambition and pride, frivolous and splendid vices, and all the wickedness that people contrive to gild and to make appear like virtue – external acts that appear well while the heart is evil – are abominable in the sight of God, and should be in the sight of people. Compare Luk 18:11-14; 1Sa 16:7.

Fuente: Albert Barnes’ Notes on the Bible

Luk 16:14-18

The Pharisees also, who were covetous

Lovers of money

Those lovers of money heard what things?

As rulers of the people they heard the parable of the unjust steward, and their own doom as men entrusted with the priceless riches of Gods teaching pronounced: How is it that I hear this of thee? They heard, He that is faithful in that which is least–money–is faithful also in much.

I. LOVERS OF MONEY DERIDE A STRICT SCRUPULOSITY. Be faithful in the least. Many of the customs of trades and professions are out of harmony with the gospel teaching on strict conscientiousness.

II. LOVERS OF MONEY DERIDE THE TEACHING OF THE GOSPEL ON SELFDENIAL. Self-denial and a race for wealth are incompatible things: Ye cannot serve God and mammon.

III. LOVERS OF MONEY DERIDE THOSE WHO CALL THE PURSUIT OF RICHES THE WORSHIP OF MAMMON.

IV. LOVERS OF MONEY NEED ROUSING BY A STERNER TEACHING. Was not the Saviour impelled to the utterance of the parable of Dives and Lazarus–look at it–by the looks of contempt implied in the word , the distended nostril and curled lip of these Pharisees? Does this help to explain our Lords unusual severity: In hell he lift up his eyes, being in torment Nothing will shake the lover of money but stern teaching, and not always that. (Clerical World.)

Ye are they which justify yourselves before men

Men often highly esteem what God abhors

Show how and why it is that men highly esteem that which God abhors.

1. They have a different rule of judgment. God judges by one rule; they by another. Gods rule requires universal benevolence; their rule is satisfied with any amount of selfishness, so it be sufficiently refined to meet the times. The world adopts an entirely different rule, allowing men to set up their own happiness as their end. But Gods rule is, Seek not thine own. God regards nothing as virtue except devotion to the right ends. The right end is not ones own, but the general good. Hence Gods rule requires virtue, while mans rule at best only restrains vice. Men very inconsiderately judge themselves and others, not by Gods rule, but by mans. Here I must notice some of the evidences of this, and furnish some illustrations. Thus, for example, a mere negative morality is highly esteemed by some men. Again, a religion which is merely negative is often highly esteemed. So also of a religion which at best consists of forms and prayers, and does not add to these the energies of benevolent effort. Again, the business aims and practices of business men are almost universally an abomination in the sight of God. Professed Christians judge themselves falsely, because they judge by a false standard. One of the most common and fatal mistakes is to employ a merely negative standard. The good Christian in the worlds esteem is never abrupt, never aggressive, yet he is greatly admired. He has a selfish devotion to pleasing man, than which nothing is more admired. Now, this may be highly esteemed among men; but does not God abhor it? (C. G. Finney, D. D.)

God knoweth your hearts.

The heart–searcher:–

I. This truth is eminently calculated to deepen our sense of the unapproachable greatness of the God with whom we have to do.

II. This truth illustrates, not the greatness only, but also the forbearance and mercy of God.

III. This truth should teach you, my brethren, the folly, not to dwell on the guilt, of formality and hypocrisy.

IV. This truth is adapted to console and encourage the often misjudged and afflicted people of God.

V. This truth assures us beforehand of the equity of the Divine awards at the judgment-day. (C. M. Merry.)

Gods knowledge of the heart

At the present day many persons have photographs of their faces taken, which they present to their friends. But if it were possible to have an album of photographs taken of our sinful souls, revealing and blazoning forth all the evil deeds they had each done, all the evil words they had ever spoken, and all the evil thoughts they had ever thought, how hideous and horrible would such pictures be! Would any man dare to give his true soul-photograph to any brother man? I think not; and far less to his friends. Yet the things and thoughts we would thus conceal from others, and even from ourselves, are all known to God. He has full and faithful photographs of all; for He is perfectly cognizant of every single one of our evil deeds, and words, and imaginations. Nay, possibly we unwittingly carry about with us complete photographs of our own souls. May not the unsaved soul carry this record with it at death? May not unsaved sinners be thus both their own self-accusers and witnesses before the judgment-seat of Christ? Nor can anything except His blood, which cleanseth from all sin, blot and wash out the record of our iniquities, and prepare the soul, by the grace of God, to receive the image of His Son. (Sir James Simpson.)

Every man presseth into it

Violence victorious

I. THE STATE OF THE CHURCH IN THE NEW TESTAMENT.

1. A kingdom.

2. The kingdom of heaven.

II. THE DISPOSITION OF THOSE WHO SEEK THIS KINGDOM. Violent.

1. Between us and the blessed state we aim at there is much opposition; and therefore there must be violence.

(1) The means of grace and salvation are opposed from within us.

(2) There is also opposition from the world.

(a) Snares and delights, to quench our pleasure in the good things of the Spirit.

(b) Fears, terrors, and scandals, to scare us from doing what we ought.

2. God will have this violence and striving, to test the truth of our profession.

3. God will have us get these things with violence, that we may value them more when we have them.

4. The excellence of the thing requires violence.

5. The necessity requires it. The kingdom of heaven is a place of refuge as well as a kingdom to enrich us.

III. THE SUCCESS OF THIS EAGERNESS. The violent take the kingdom by force. Why?

1. Because it is promised to the violent (Mat 7:7; Rev 3:19-21).

2. The spirit whereby a man is earnest is a victorious spirit. The Spirit of God possesses them; and with His help they cannot fail.

3. Only the violent take it, because God offers it on this condition alone.

4. Only the violent can prize it when they have it. (R. Sibbes, D. D.)

Taken by force

Let us look in a large way at this important truth. Everything great on earth has to be achieved by long, earnest, persistent toil. If you seek to become master of any art, any literature, any science, any accomplishment, you do not sit down and say, God is the giver of all good, and I shall not be so arrogant as to strive for that which He alone can bestow. You know very well it can only be had by meeting every obstacle and conquering it. The very value of the thing is estimated often by the straining endeavour, the unconquerable zeal, and the cease less labour which are requisite to its attainment. We so often see only the results in certain lives, and not the long processes which have been leading up to those results, that we are tempted sometimes to forget this. A poet writes some verses that cause the whole nations soul to burn and glow; an orator makes some speech that thrills his country to its very hearts core; a philosopher observes some phenomena which open up a whole field of scientific truth. We are dazzled with the success; we are forgetful of the long, patient hours of study and of thought which have gone before. Millions had seen apples fall before Newton did, and it revealed nothing to them; millions had seen the kettle lid blown off by steam before Watt did, and it suggested no thought to them; millions had lost their dearest friend before Tennyson lost Hallam, and they wrote no In Memoriam; millions had watched nations reeling with the shock of revolution before Burke gazed on the shattered throne and the polluted altar of France, and no burning words of eloquence fell from their lips or from their pen. To the souls trained in patient thought the revelation of great truth comes–or rather, what are common facts to others are revelations to them. Dont call these things accidents. The accidental falling of an apple was the cause of the discovery of the laws of gravity, says a popular treatise. A fearful untruth. The cause of the discovery was the long period of deep self-sacrificing thought which Newton had given to Nature. What a lucky man Newton was to have that apple fall before him! said a young man once, in my hearing. Rather, said a thoughtful man, standing by, what a lucky apple to fall before Newton! There is a world of truth in that. So one might go through the whole range of human experience and culture, and everywhere the kingdom that you want to become master of has to be taken by force. The door is opened to the persistent knocking. The bread is given to the unwearied demand. The treasure is found by the one who has been seeking. Now we come to the highest life of all–to the culture of that part of our nature which transcends all else. Is it not this great principle which pervades all the physical and mental world; which we see in every tiny plant as it struggles through the earth towards the light, in every mighty oak scarred with the lightnings and storms of ages, in every torrent that fights its way towards the ocean; which we see in every achievement of physical science, in every path she has constructed across mountain or morass, in every railroad for which she has torn and blasted a way through the granite of the earth; which we see in every great painting that has glowed with beauty on the canvas, in every great work of the sculptor who has made the cold marble breathe and live; which we see in every page of every great book in which Science records her facts, or poet, or historian, or philosopher has penned his researches and his thoughts–is not, I say, this great principle, which thus meets us everywhere–in all noble results, and all great achievements, in every department of human thought and life–to be found anywhere in the grander life of the immortal soul? Surely itis, brethren, and we ignore the teaching of Christ and of His apostles if we regard Christs religion as merely a means by which we are to be saved from all trouble and responsibility about the future. There are people who tell you that all you have to do is to accept Christ, believe in Him, and then He has done all for you–you need have no more anxiety or trouble. All through those Epistles, which are so full of the gospel of the grace of God, and where Christ and Him crucified is the central fact of the Christian faith, the apostle, in words which thrill with the living power of deep personal experience, speaks of the Christian life as a ceaseless, protracted, fearful struggle. Be exhausts things sacred and profane to find imagery to depict and to impress this truth. The Christian life is a race for which no previous preparation is too careful; in which every nerve is to be strained, and on which all our force is to be concentrated, that we may obtain the prize (1Co 9:24-27). (T. T. Shore, M. A.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 14. They derided him] Or rather, They treated him with the utmost contempt. So we may translate the original words , which literally signifies, in illum emunxerunt-but must not be translated into English, unless, to come a little near it, we say, they turned up their noses at him; and why! Because they were lovers of money, and he showed them that all such were in danger of perdition. As they were wedded to this life, and not concerned for the other, they considered him one of the most absurd and foolish of men, and worthy only of the most sovereign contempt, because he taught that spiritual and eternal things should be preferred before the riches of the universe. And how many thousands are there of the very same sentiment to the present day!

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Concerning the Pharisees covetousness we have often heard before; and indeed they were so from this principle, that none but the rich were happy and blessed, and that all poor people were cursed, Joh 7:49; in opposition to whom some think that our Saviour, Luk 6:20, blessed the poor. The promises relating to the Old Testament, and made to the Jews, were generally of temporal blessings, though under them spiritual mercies were also understood. As hypocrites can never endure to have their beloved lusts touched, and persons that have drank in an error have no patience to hear it contradicted; so the Pharisees had no patience to hear that doctrine, which crossed what they had taught, and struck at their darling lusts.

They derided him: the word used signifieth a deriding with the highest degree of scorn and contempt.

Fuente: English Annotations on the Holy Bible by Matthew Poole

14-18. covetous . . . deridedhimsneered at Him; their master sin being too plainly struckat for them to relish. But it was easier to run down than torefute such teaching.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And the Pharisees also who were covetous,…. Or lovers of money, the love of which is the root of all evil; and that they were, is evident from their devouring widows’ houses, under a pretence of making long prayers for them, Mt 23:14

heard all these things; as well as the disciples, being in company with them, Lu 15:2 even the parable concerning the unjust steward, and the application of it; and the directions given about using the things of this world, and the distributing of them to the poor, and showing a greater concern for riches of an higher nature:

and they derided him: lift up their nose, or drew it out to him, as the word signifies, in a sneering way; they rejected and despised what he said about their injustice, in their stewardship; the calling of them to an account for it, and the turning of them out of it; and concerning the true use of worldly riches, and the contempt of them; they looked upon themselves safe and secure in the good opinion of the people, and happy in the enjoyment of worldly things; and looked upon him as a weak man, to talk in the manner he did.

Fuente: John Gill’s Exposition of the Entire Bible

Who were lovers of money ( ). Literally, being lovers of money. is an old word, but in the N.T. only here and 2Ti 3:2. It is from and .

Heard (). Imperfect active, were listening (all the while Jesus was talking to the disciples (verses 1-13).

And they scoffed at him ( ). Imperfect active again of . LXX where late writers use simple verb. In the N.T. only here and Lu 23:35. It means to turn out or up the nose at one, to sneer, to scoff. The Romans had a phrase, naso adunco suspendere, to hang on the hooked nose (the subject of ridicule). These money-loving Pharisees were quick to see that the words of Jesus about the wise use of money applied to them. They had stood without comment the three parables aimed directly at them (the lost sheep, the lost coin, the lost son). But now they do not remain quiet while they hear the fourth parable spoken to the disciples. No words were apparently spoken, but their eyes, noses, faces were eloquent with a fine disdain.

Fuente: Robertson’s Word Pictures in the New Testament

Covetous [] . Rev. renders literally, according to the composition of the word, lovers of money. Only here and 2Ti 3:2. Compare the kindred noun, 1Ti 6:10. The usual word for covetous is pleonekthv (1Co 5:10, 11; 1Co 6:10).

Derided [] . Only here and ch. 23 35. Lit., to turn up the nose at. The Romans had a corresponding phrase, naso adunco suspendere, to hang on the hooked nose : i e., to turn up the nose and make a hook of it, on which (figuratively) to hang the subject of ridicule. Thus Horace, in one of his satires, giving an account of a pretentious banquet at the house of a rich miser, describes on of the guests as hanging everything to his nose; i e., making a joke of everything that occurred. The simple verb occurs at Gal 6:7, of mocking God.

Fuente: Vincent’s Word Studies in the New Testament

JESUS ANSWERS THE PHARISEES V. 14-17

1) “And the Pharisees also,” (de hoi Pharisaioi) “Now the Pharisees,” in addition to the disciples, to whom the above parable was addressed, Luk 16:1-13.

2) “Who were covetous, heard all these things:” (philarguroi huparchontes ekounon tauta panta) “Being money-lovers, heard all these things,” or overheard them, as He related these concepts to His church disciples.

3) “And they derided him.” (kai eksemukterizon auton) “And they scoffed at, sneered at, or derided him … .. turned up their nose,” made fun of what He had said, because of their own greedy, covetous, hypocritical souls, and, were they not rich and religious, devout? Rom 10:2-3. But God will laugh last, Pro 1:24-27. They sneered at the fact covetousness after riches could corrupt the religious lives of men of God, 1Ti 6:9-11; 1Ti 6:17.

Fuente: Garner-Howes Baptist Commentary

14. And the Pharisees, who were covetous, heard all these things. They who imagine that Christ was ridiculed by the Pharisees, because he chose to employ a plain and familiar style, and made no use of swelling words, (302) do not sufficiently comprehend what Luke means. Haughty and disdainful men, I do acknowledge, view the doctrine of the Gospel with contempt; but Luke expressly declares the reason why Christ was the object of their derision to have been, that they were covetous Entertaining a firm and deep-seated conviction that the rich are happy, and that there is nothing better for men than to increase their wealth by every possible method, and earnestly to guard whatever they have acquired, they reject as foolish paradoxes (303) all the sayings of Christ which had a contrary tendency. And, certainly, any one that speaks of despising riches, or bestowing alms on the poor, is regarded by the covetous as a madman. Horace’s words on this subject are well known: (304) “The people hiss at me, but I am well satisfied with myself.” (305) But if, even when they are condemned by universal opinion, they continue to flatter themselves, how much more will they ridicule as a fable that philosophy of Christ which is far removed from the ordinary belief?

Some other pretense, I have no doubt, was held out by the Pharisees for ridiculing and evading a doctrine which opposed their vice. But we must attend to the motive by which they were actuated; for it is a disease which almost always prevails in the world, that the greater part of men affect to despise whatever does not fall in with their corrupt morals. Hence the ridicule, and jest, and merriment, with which the word of God is frequently assailed; for every man fights in defense of his own vices, and all imagine that their witticisms will serve for a cloud to screen their criminality.

(302) “ En affectant des termes exquis, et bien remplissans la bouehe;”— “by affecting nicely chosen words, and that fill the mouth well.”

(303) “ Comme choses absurdes, et contre l’opinion commune;” — “as absurd statements, and opposed to the common belief.”

(304) “ Horace, Poete Latin, dit parlant en la personne d’un avaricieux;” — “Horace, a Latin Poet, says, speaking in the person of a covetous man.”

(305) “ Populus me sibilat, at mihi plaudo.”— Sat. 1. 1:66.

Fuente: Calvin’s Complete Commentary

CRITICAL NOTES

Luk. 16:14-18. In this section, the connection of which with the preceding and following parables is not at first sight apparent, we have evidently the heads of a discourse addressed to the Pharisees. The thread of connection seems to be the following. The Pharisees derided the teaching of Jesus concerning riches, and plumed themselves upon their righteousness. Jesus contrasts merely outward and legal righteousness with that inward righteousness which approves itself to God (Luk. 16:15). He declares that the period of outward legal righteousness came to an end with the preaching of John the Baptist; that the kingdom of God is now preached and every one (i.e., publicans and sinners) presseth into it. Yet no reproach was thus cast upon the Law; there was no relaxation of the standard of holinessnay, in the kingdom of God a strict observance of the rules of conduct was insisted upon. The scaffolding of the legal system was taken away, but the inward principle of the Law is eternal (Luk. 16:17). The example given of the indissolubility of the moral law and of the revelation, through Christ, of a stricter morality than that of the Mosaic enactments, is taken from the law of adultery. The paragraph Luk. 16:14-18 forms an introduction to the parable of the Rich Man and Lazarus. The words (Luk. 16:15) that which is highly esteemed among men are illustrated by the picture of the brilliant and sumptuous life of the Rich Man; the words, is abomination in the sight of God correspond to the statement of the terrible chastisement in hell which falls upon him; while the permanent value of the Law (Luk. 16:17) is asserted over again by AbrahamThey have Moses and the prophets; let them hear them (Luk. 16:30). In contrast, too, with those who press violently into the kingdom of God (Luk. 16:16), is the life of the self-indulgent sinner, who is indifferent to everything but his own ease and comfort.

Luk. 16:14. Covetous.Rather, lovers of money (R.V.). Derided.The literal meaning of the word is to turn up the nose at. Derided the idea; that is, that riches hindered religion.

Luk. 16:15. Justify yourselves.I.e., declare yourselves to be just, or righteous. Highly esteemed.Rather, exalted (R.V.); lit. lofty.

Luk. 16:16. The law, etc.Christ here clearly distinguishes between the Old and the New Dispensation. Presseth into it.Rather, entereth violently into it (R.V.) (cf. Mat. 11:12-13). The allusion is to the eagerness with which some classes of the community received the message of the kingdom (cf. Luk. 7:29; Joh. 12:19).

Luk. 16:17. One tittle.The word used described the little turns of the strokes by which one letter of the alphabet differs from another somewhat like it.

Luk. 16:18. Whosoever putteth away his wife.The allusion here to the law of divorce is probably a reference to the fact that the Pharisees were lax in their opinions on this point. They allowed divorce for any cause: Christ forbade it, except for the one cause of fornication. The expression in this verse might seem to forbid divorce altogether, but in other passages where the matter is dealt with, the one exception is specified (see Mat. 5:32; Mat. 19:9).

Luk. 16:19. A certain rich man.No name given him, while the beggar has a name (Luk. 16:20). He is often called Dives (Latin for rich). Clothed in purple.His outer dress of costly Tyrian purple, his inner of fine linen from Egypt. Fared sumptuously.Or living in mirth and splendour (R.V. margin). No charge of gluttony or other sensual vice can be founded on these words. He enjoyed the pleasures of this life which his wealth could purchase, instead of providing friends against the day of death (Luk. 16:9). His luxuriousness was of the type described in 1Jn. 2:16.

Luk. 16:20. Lazarus.A form of Eleazar, which means God my help. This name is evidently chosen to indicate the beggars piety, upon which, however, the parable lays no stress, as the Rich Mans sin was neglect of a brother man, and not neglect of a pious brother man. The word translated beggar means simply a poor man. Full of sores.As persons of his class often arecutaneous disorders, from meagre diet, and neglect.

Luk. 16:21. Desiring.And evidently obtaining his desire: accepting willingly the crumbs, though they were insufficient to satisfy his hunger. The dogs.The wild, ownerless dogs that roam in the streets of an Eastern city, and act as scavengers. Licked.In contrast with the inhumanity of men towards the beggar is set the pity of the dogs: they licked his sores as they lick their own.

Luk. 16:22. The beggar died.No mention made of burial, as in the case of the Rich Man: the funeral rites of a pauper attract little attention. Was carried.I.e., his soul was carried. Abrahams bosom.I.e., the happy side of Hades, where the saints were regarded as resting in bliss. The figure is that of a banquet: the beggar is placed in a seat of honour next Abraham. The reclining at table by which the head of one person almost rested on the lap of another, explains Abrahams bosom (cf. Joh. 13:23). And was buried.Splendid obsequies, in accordance with the rank and wealth he had enjoyed. Taken in connection with what follows, there seems a strain of irony in the mention of the Rich Mans burial.

Luk. 16:23. In hell.Rather, in Hades (R.V.), the baleful side of the world of spirits. There can be no doubt that in the representation of the state of matters in the future world, as given in this parable, Christ uses figurative language, in accommodation to the prevailing Jewish ideas of His time, rather than reveals that world as it is. In torments.Perhaps we are to understand by this the anticipation of condemnationthe final condemnation being still in the distance.

Luk. 16:24. Send Lazarus.As, having been his inferior on earth, he may be employed still as a servant. The Rich Man is now the suppliant, but is not yet accustomed to the reversal of his lot. Tongue.Which had been an organ of luxury. Am tormented.Rather, am in anguish (R.V.); the word differing from that in Luk. 16:23.

Luk. 16:25. Son.Solemn and calm reply: no mockery of his state, no grief concerning him either. Receivedst.Or receivedst to the full. All thy good things.All thou didst account good, came to an end with life. Thy good things. Notice that the corresponding word is not used of Lazarus evil things. He did not, probably, regard them as evil, but as part of Gods discipline towards him.

Luk. 16:26. And beside all this.I.e., Even if it were not so, Gods decree has placed thee where thou art, and a great gulf between us, so that it is impossible to grant thy request. So that they.Rather, in order that none may pass it. Is fixed.For ever impassable.

Luk. 16:27-28. I pray thee, therefore.His brethren were living carelessly as he had lived. In his solicitude on their account we have a certain change in his dispositionhis selfishness gives way: and in this change we would gladly believe there is the germ of a better life. The general tone, however, of the parable forbids much stress being laid on this.

Luk. 16:30. Nay, father Abraham.Not They will not hear them, for he could not tell that; but Leave them not to that uncertain chance; make their repentance sure by sending a messenger from the dead.

Luk. 16:31. If they hear not, etc.The words of Abraham are stronger than those of the Rich Maneven the lesser work of persuasion, not to speak of the greater of bringing to repentance, could not be wrought by this means. The possibility of sending such a messenger is not denied. There is no impassable gulf between Hades and the world. Lazarus of Bethany (whose name so strangely corresponds to that of the beggar here) crossed it, and so did Christ Himself. The Pharisees did not believe, though confronted with the fact of the resurrection of some from the dead. Christ, after His rising again, did not go to themthe fact is here asserted that they would not have believed, even if He had done so. The reason for such unbelief has its explanation: mere marvels have not necessarily any moral value, and soon pall upon those who witness them.

MAIN HOMILETICS ON THE PARAGRAPH.Luk. 16:14-31

Abused Wealth the Rich Mans Ruin.The parable of the Unjust Steward teaches the right use of worldly wealth; and the central point of the miscellaneous sayings in Luk. 16:14-18 is the permanence of the Law and the Prophets. Both points reappear in this parable.

I. The earthly contrast of the two lives.There is a double contrastthe sharp and shocking diversity between the prodigal abundance of the Rich Mans dress and fare and the squalid misery of the diseased beggar, and the contrast between the end of their lives. With regard to the first it is to be clearly understood that Jesus Christ is not running a-tilt against rich men, as if wealth was wickedness, or a beggar necessarily a saint. But it should be as clearly noted that He is declaring the essential wickedness and inhumanity which dog the possession of wealth, as a constant danger; namely, the use of it for selfish purposes, so as to preserve in all its sharpness the contrast between its possessor and the poor. The Rich Mans duty to Lazarus was not discharged by letting him have the leavings of his feasts, as he seems to have done. Rich men may do small charities and yet be guilty of such use of their wealth as will sink them to ruin. The name Lazarus (Eleazar, God is help) suggests the thought of the poor mans devoutness, though in the parable the fact of his piety is not dwelt upon. Not because Lazarus was pious, but because he was poor and leprous, was it the Rich Mans business to help him. Christs teaching about wealth is not communistic or socialistic. He recognises fully the right of individual possession, but He emphatically asserts that possession is stewardship, and that we hold money, as we do everything, in trust for those who lack and need it. Lazarus dies first, worn out by privation and disease. Perhaps, if he had been carried indoors from the gate, he would have lasted longer. What a change for him! The one moment lying in the fierce sunshine, so motionless and helpless that the dogs came about him as if he were dead, and he had no strength to drive them away; and then he is carried by angels into Abrahams bosom. He has no funeral, as the other has. The Rich Man dies, and, of course, has a splendid interment, with all the proper pomp and circumstance. His wealth can get him a fine funeral, of which he knows nothing; and that is all that it can do.

II. The contrast of the two lives in Hades.Our Lord paints that unseen state in colours taken from the ordinary Jewish conceptions. Abrahams bosom, the bearing of the soul by angels, the dialogues between the dead, were all familiar rabbinical ideas; so that it is difficult to say how far we have here representations of fact. The main idea seems to be that of the reversal, in Hades, of the earthly condition. Lazarus is now in the place of joy and abundance; the Rich Man is now the beggar lying at the gate. He who would give nothing of his abundance, but was deaf to the groans and blind to the misery at his gate, has now to feel the pangs of need and to crave a drop of water to cool his tongue. The solemn answer put into the lips of Abraham expresses the impossibility, from the very nature of that state, of granting the desired alleviation. It is a state of retribution, the outgrowth and necessary issue of the earthly life, and so cannot be otherwise than it is. Remember. The past will stand clear before the selfish man and be a tormenthe is tortured by the very desires he has nourished and by the stings of conscience and memory. Thy good things. He who makes the world his good is necessarily wretched when he is swept out of it by the whirlwind of death, and sees, when too late, what a blunder his estimate of its good was. On the other hand, the pious beggar received things that were evil in reality, but yet were not the things which he regarded as truly evil; and because he, on his part, placed his good higher than the world, therefore evil wrought for good to him. The lesson of this parable is the converse of that of the Unjust Steward; namely, that the selfish use of wealth is fatal, and brings bitter retribution in another life. The second ground for the refusal of the request is the existence of the great gulf which forbids passage from either side. Doctrinal statements can scarcely be founded on the parable, yet we see that there is no hint of repentance in the Richs Mans cry, and that the implication of the whole is that his character was set. True, the state of Hades is not a final state; but it is also true that the narrative gives no reason for holding that the character of its inhabitants is anything but permanent.

III. The sufficient warnings by Law and Prophets.The rich mans second petition has often been treated as a sign that his selfishness was melting, and that so he was on the road to a better mind. But the natural instinct of family is not in itself more than selfishness in another form; and his request implies that he thinks the fault of his being where he is, lies not at his door, but is due to imperfect warnings. That does not sound like repentance. If I had had a message from the grave, I would have repented. So many of us think that it is Gods fault, not ours, that we yield to temptation. But the real ground of our sinful, godless lives is not a deficiency of light and warning, but inward aversion. Every man has far more knowledge of good than he uses. It is not for lack either of warning or conviction that men are lost. They do not need enlightenment, but, as Christ significantly puts it here, persuasion. The Pharisees, whom Christ is pointing at here, were giving signal proof of the power of neglecting miraculous evidence, even while, like the Rich Man, they were calling out for it from Jesus. This latter portion of the parable is directed against them, and completes the reference of the whole to the preceding part of the chapter. The first part echoes the lesson of the Unjust Steward: this repeats the assertion of the permanent validity of Law and Prophets. But though directed presumably against the Pharisees, both have their lesson for us. We have knowledge and motive enough to walk in the paths of godliness. If we do not give heed to what we have, it would be vain to send even messengers from the dead to us. What is lacking in us, if we do not yield to the light, is not more light, but eyes to see, and a heart to love it.Maclaren.

SUGGESTIVE COMMENTS ON Luk. 16:14-31

Luk. 16:14. Derided Him.The Pharisees listened to these counsels concerning wealth with a scorn and contempt which expressed themselves openly. The Saviour and most of His followers were poor, and rich men are very apt to despise what they consider the cheap Quixotism of the views of pious men concerning the best use of riches, when those men are themselves poor.

No doubt the Pharisees found confirmation of their belief that the love of riches was compatible with the love of God in the fact that the Law spoke of riches as a mark of the Divine blessing.

Luk. 16:15. The Judgment of Men and the Judgment of God.

I. Men see but the outside, and are easily deceived: God sees the heart, and cannot be deceived.

II. Man judges by one standard, God by another.Rank, wealth, ability, learning, attract the admiration of men, while only moral and spiritual elevation of character wins the approval of God.

Luk. 16:16. Until John and Since.

I. The ministry of the Baptist, short as it was in its duration, slight apparently in its consequences, is made the turning point of the dispensations. The spiritual history of the world was cleft in twain by that brief mission.

II. Our Lord regards that mission as already part of the pastalmost of the far past. Time moves quietly when God is making history; one day is sometimes as a thousand years, no less truly than the converse.

III. There is a strength in the expression presseth which makes it less the statement of a fact than the utterance of a triumphant anticipation.This is that tone of prophetic jubilation which breaks in so often upon sadder themes of discourse as the Saviour marches toward Jerusalem and Calvary.Vaughan.

The Virtue of Violence.Presseth violently. Violence is here for once made a virtue. In the life of the kingdom there are some characteristics fitly expressed by these strong words.

I. The life of the kingdom is, in part, a life of renunciations.It has to make sacrifices, to make war on sins, vehemently to determine not to miss the heaven where only righteousness dwells with God.

II. The life of the kingdom is not an easy one, in what it demands of the reason. Not that Christ would commend haste or rashness in belief, or expect any man to believe first and then inquire. But even in believing there is a timidity which is not prudence, and a vehemence which is not presumption. The gospel is a life, the entrance upon a new idea and plan of existence; and, this being so, it is folly to make the question of faith or no faith a matter of caprice or accident. Therefore the man is to be commended who will brook no delay and no diversion in the settlement of the question of questions: how, in what allegiance, he is to live.

III. The life of the kingdom is a life of two chief activities.Godward and manward. Devotion and work. Vehemence in prayer is not an incongruous term to apply to devotion. Force, zeal, earnestness too, are necessary to the perfection of the Christian character. Positive activity manward. For lack of this most men swim with the stream, and their spiritual life tends to decay. How much nobler the life of the man who presses into the kingdom!Ibid.

Luk. 16:16-18. The New Era.

1. There is a change in the Divine method: the Law and the Prophets prepared men for the kingdom of God, but now the kingdom has come; the mercy of God to the sinful is revealed, and all are summoned to take advantage of it.
2. There is a general movement in human society; multitudes of the outcast and despised are pressing into the kingdom.
3. Yet the holiness of God which the Law proclaims remains for ever the same; the glad tidings of forgiveness do not imply a diminution of the Divine requirements.
4. On the contrary, under the gospel a severer and more spiritual standard of morality is set up: the sanctity of the marriage-tie, for example, is greater under Christianity than it had been in Jewish society.

Luk. 16:19-31. Contrasted Destinies.

I. A series of solemn dramatic contrasts to startle the Pharisees out of their complacent selfishness.

1. The contrast between Dives and Lazarus in life.
2. The contrast is resumed beyond the grave.
3. A contrast of character underlies the picture.

II. Passage from the dramatic to the didactic stage of the parable.

1. The destinies of a lost soul are appealed in vain to the court of natural affection.
2. The contrasts of the hereafter are maintained by the inexorable necessities of the Divine government.
3. The permanence of the contrasted destinies beyond the grave is certified by the permanence of human character.
4. These final contrasts hereafter rest upon a common probation in this life.Selby.

Dives and Lazarus.

I. Dives was lacking in the necessary grace of holy charity.His ignorance of Lazarus was culpable. A man ought to know the sorrows of those who are in his path.

II. The other world-picture reverses their positions.Two great principles prevent Dives misery from being mitigated.

1. Gods compensating justice.
2. Gods sovereign arrangement that in another world there should be the exact contrast of this.

III. Good desires may spring up too late in the heart.

IV. Every living man has provided for him, within his present grasp, all that is necessary for his own salvation.

V. The manner in which the Bible is to be savingly used.Vaughan.

An Unfaithful Stewards Doom.The Pharisees scoffed at our Lords visionary account of property: this parable is His reply. The intense and natural curiosity of men about the future life has led them to pass over the tremendous moral and practical lessons of the parable, in their endeavour to discover what it reveals concerning the fate of the impenitent. But what is it that our Lord meant the parable to teach? The Rich Man thought that his wealth was his own, to do with as he liked. It never occurred to him that it all belonged to God. How did he incur such a terrible doom in the spirit-world? An awful and hopeless doom! By his flagrant breach of trust in not using his wealth for the relief of those whose sufferings touched the Divine heart, and to whom he should have been the minister of Divine pity. To God this was intolerable. The flame is the fiery displeasure which God feels at his selfishness.Dale.

A Warning to the Selfish.

I. The covetous rich.Condemned by Christ.

1. By direct reproof.
2. By illustrative parable.

II. The covetous rich and the godly poor.

1. Contrasted in worldly condition.
2. Contrasted in the hour of death.
3. Contrasted in the unseen world.

III. Lessons of the story.

1. Certain destruction awaits the worldly.
2. Peace and joy await those whose treasure is in heaven.
3. Repentance must be in this life: there is none beyond.Taylor.

Here and Hereafter.The story of two men.

I. In this world.

1. The Rich Man.
2. The poor man.

II. In the next world.

1. In Abrahams bosom.
2. In hell.Watson.

Outline of the Parable.

I. The earthly condition of the two men (Luk. 16:19-22).

1. The Rich Mans mode of life (Luk. 16:19).

2. The poor mans mode of life (Luk. 16:20-21).

3. The death of the former (Luk. 16:22 a).

4. That of the latter.

II. The condition of both in the world beyond the grave (Luk. 16:23-31).

1. The torment of the Rich Man, and his request (Luk. 16:23-24).

2. The reply of Abraham (Luk. 16:25-26).

3. The Rich Mans second request (Luk. 16:27-28).

4. Abrahams second reply (Luk. 16:29-31).

The parable teaches

1. The uncertainty and transitoriness of earthly blessings.
2. The responsibility of rich men, not only for what they do, but for what they do not do with their wealth.
3. The supremacy of the law of God as a guide to eternal life.Speakers Commentary.

Selfishness and Its Doom.

1. The Rich Mans selfishness.
2. His indifference to the misery of his fellows.
3. His dreadful doom.

Two Scenes.

I. The earthly scene.The condition and manner of life of the two men; their characters and dispositions, as yet unrevealed.

II. The Rich Mans selfishness implied by his neglect of his poor neighbour.

III. The scene beyond the grave.The altered circumstances of the two: the permanent character of the new conditions; relief of present misery, and a warning to those still on earth refused.

This World and The Next.

I. For mankind, after this life is done, another world remains, consisting of two opposite spheres or conditionsone of holiness and happiness, the other of sin and misery.
II. There is a way from this present life to the place of future misery, and also a way to the place of future blessedness.
III. There is no way over from one of these future states to the other.
IV. Our Lord would constrain us to make the needful transition now.Arnot.

The parable emphasises the facts

(1) that one may enjoy a high standing in the sight of men and be reprobate before God;
(2) that an unloving temper is essentially base; and
(3) that a terrible penalty is inflicted on those who misuse the worlds goods.

A Trilogy.The parable of Lazarus and the Rich Man is the sublimest delineation of this side and of that side of the grave in its astounding antitheses. What is the trilogy of a Dante, in which He sings of hell, purgatory, and heaven, compared with the trilogy of this parable, which places with few but significant strokes the great whole of Earth, Gehenna, and Paradise, at once before our eyes.Van Oosterzee.

Luk. 16:19. A certain rich man.Jesus said not, a calumniator; He said not, an oppressor of the poor; He said not, a robber of other mens goods, nor a receiver of such, nor a false accuser; He said not, a spoiler of orphans, a persecutor of widows;none of these. But what did he say? There was a certain rich man. And what was his crime? A lazar lying at his gate, and lying unrelieved.Augustine.

Abuse of Riches.Riches may be abused

(1) not only by positive misuse, but also
(2) by the careless and thoughtless use of them. These two lessons are taught respectively by the preceding and by the present parable.

Luk. 16:20. Named Lazarus.Seems he not to you 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.Augustine.

Luk. 16:21. The dogs came.The kindness of the brute brings out in deep relief the inhumanity of man.

The nakedness and hunger of Lazarus are contrasted with the rich clothing and sumptuous banquets of the Rich Man.

Luk. 16:22. The beggar died.The beggar died first, being taken from his sufferings; the other was given longer space for repentance.

Carried by angels.Here is one who in his life had not a single friend; and now suddenly not one, but many angels wait upon him.Luther.

The Beggars Escort.

I. Angelic ministry.Surplusage of angelic service. Not one angel, but two or more, an indication of the glad and bright willingness with which the humble task of duty was done. A gracious and honouring superfluity of helpfulness.

II. The differentiation of Divine and human estimates.The angels were doing Gods bidding. The plurality of this deputed bodyguard means, not only service, but honour. A message to us not to stand on our dignity and self-respect, but to honour Christs lowly ones. The scornful rabbis would have declined to accompany a beggars funeral. The angels gladly escort his liberated spirit to the abodes of the blessed, for he was a true son of Abraham. Would you feel honoured if asked to attend a paupers funeral, or to help to lay the deal-encased body in the grave? Or would you judge only by the outward appearance, and show yourself at the rich mans burial? The angels see not as man seeth, and count it an honour to be the bodyguard of a beggar, and the ministrants of his spirit.Grosart.

Abrahams bosom.To correct the notion that wealth, as such, excludes from happiness hereafter; or that poverty, as such, ensures fruition of that happiness, it is sufficient to observe that the beggar Lazarus is carried by angels into the bosom of the rich man Abraham, who made a right use of the riches of this world.

A Sudden Change for The Better.In an instant Lazarus finds in the heavenly world the sympathy and help which had been denied him on earth.

And was buried.There is a sublime irony, a stain upon all earthly glory, in this mention of his burial, connected as it is with what is immediately to follow. The world, loving its own, follows him, no doubt, with its pomp and pride, till it could not follow any farther. There was not wanting the long procession of the funeral solemnities through the streets of Jerusalem, the crowd of hired mourners, the spices and ointment, very precious, wrapping the body; nor yet the costly sepulchre, on which the genial virtues of the departed were recorded. This splendid carrying of the forsaken tenement of clay to the grave is for him what the carrying into Abrahams bosom was for Lazarus; it is his equivalent, which, however, profits him little where he now is. For death has been for him an awakening from his flattering dream of ease and self-enjoyment upon the stern and terrible realities of eternity. He has sought to save his life, and has lost it. The play in which he acted the rich man is ended, and, as he went off the stage, he was stripped of all the trappings with which he had been furnished that he might sustain his part. There remains only the fact that he has played it badly, and will therefore have no praise, but uttermost rebuke, from Him who allotted to him this character to sustain.Trench.

Luk. 16:23. In hell.The Rich Man is thus represented as awakening from the momentary unconsciousness of death to full consciousness; and the first object he discerns is Lazarus, whom he had seen lying in wretchedness at his gate, reposing in the seat of honour beside Abraham.

Luk. 16:24. Father Abraham.This is the only example in Scripture of the invocation of saints, and does not afford much encouragement for the practice.

Luk. 16:25-26. The Request Denied.The request is denied for two weighty reasons:

1. It is unreasonable.
2. It is impossible to grant it.

Luk. 16:25. Memory in Another World.

I. Memory will be so widened as to take in the whole life.

II. Memory in a future state will probably be so rapid as to embrace all the past life at once.

III. It will be a constant remembrance.

IV. Memory will be associated with a perfectly accurate knowledge, and a perfectly sensitive conscience as to the criminality of the past.Maclaren.

Different Modes of Divine Procedure.God deals with men in different ways: on some He seeks to awaken gratitude by bestowing upon them many gifts; others He leads through suffering to humility and pious resignation in spirit. And in accordance with the results produced is the retribution in the future world: the ungrateful find themselves in poverty and misery; the meek are healed of their wounds, and exalted to felicity.

Luk. 16:26. Beside all this.Not only would there be a moral impropriety in granting the request, but the decree of God had made it impossible to grant it. An unfathomable gulf which could not be spanned separated between the Rich Man and the company of the blessed.

Luk. 16:27-28. Send him to my fathers house.The request of the Rich Man is incompatible with the interpretation of the parable, which regards it as condemning riches, and not merely the abuse of riches. The five brethren are in danger of coming to the place of torment because of their unbelief and impenitence, and not because of their being wealthy.

Luk. 16:28. Lest they also.We cannot escape the conclusion that in the Rich Mans words there is a certain reproach against God and the Old-Testament economy, for his not having received sufficient warning. The reproach is rolled back by Abrahams reply: They are sufficiently warned: the fault is theirs if they, too, go to the place of torment.

The Five Brethren.The effect which might possibly have been produced upon the five brethren of Dives, by Lazarus going to them from the dead has been described as follows: He stands and knocks at the door of their mansion, and at length enters in his grave-shroud. His glazed eyeballs and hollow cheeks declare him a tenant of the narrow house. In deep, sepulchral tones he says, I have come from the night of the grave, and I know of death, and of hell, and of heaven, and its all true. But the eldest brother is a Pharisee. He is a self-righteous man. He fasts and he prays. He pays tithes of all he possesses. He is not as other men arethe message cannot be for him. The second brother is a Sadducee. He believes neither in angel nor in spirit. He is the type of the sceptic of the present daywhen death comes, it is utter annihilation. He explains away the appearance of Lazarus as an optical illusion. The third is a merchantbuying, and selling, and getting gain. He is an avaricious man; but his brother left him no legacy in his will, and he cannot now believe that he cares for his soul in eternity, when he cared so little for his body on earth. The fourth is a fashionable man, a man of sthetic taste and culture; he loses himself in the beauties of nature, of art, of literature. The sight of Lazarus in his mansion was an offence to him. What had this beggar got to do here. The message could not be for him. The fifth was a delicate, pale-faced youth; the least thing put his poor heart in a flutter. He could bear no excitement, and, as he beheld the form of Lazarus in his grave-clothes, he swooned away; and when he recovered, the apparition was gone.Robertson.

Luk. 16:29. Hear them.There are two kinds of hearing.

I. That which is confined to outward acquaintance with the Law and the Prophets, and acceptance of their teaching Divine truth.
II. That which is manifested in obedience to the will of God revealed in His Word. The Scriptures were read in the synagogues, and were carefully studied by the Rabbis, so that no Jew could fail to hear in the one sense of the word. There needed to be added to intellectual knowledge a love of holiness, and practice of it in daily life.

Luk. 16:30. Nay, but if one went.As the works of the blessed dead follow them, so follow this man his ignorance of the way of salvation, his neglect and practical contempt of the extant Word, his self-will and self-vindication, his pertinacious demand of signs and wonders from the mighty hand of God.Stier.

Luk. 16:31. If they hear not, etc.

I. The ordinary means of salvation which we enjoy are amply sufficient.

II. If the ordinary means of grace fail to convert us, no extraordinarythat is, miraculousmeans are to be expected.

III. When the ordinary means fail to convert men, miracles, though they were wrought, would fail also.Foote

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Butlers Comments

SECTION 2

Be Sanctified (Luk. 16:14-18)

14 The Pharisees, who were lovers of money, heard all this, and they scoffed at him. 15But he said to them, You are those who justify yourselves before men, but God knows your hearts; for what is exalted among men is an abomination in the sight of God.

16 The law and the prophets were until John; since then the good news of the kingdom of God is preached, and every one enters it violently. 17But it is easier for heaven and earth to pass away, than for one dot of the law to become void.

18 Every one who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery.

Luk. 16:14-15 Knowledge of God: Faithfulness to God is more important than money. The Pharisees who were lovers of money (Gr. philarguroi, lit. lovers of silver) scoffed at Jesus when they heard His penetrating warning about selfishness and dishonesty in stewardship to God. The Greek word is exemukterizon and is from ek, from and, mukter, nose and literally means, turned up their noses, or, snorted. They made a haughty face toward Him and derided Him because they were servants of money. Their actions proved exactly what Jesus had just said: no man can serve both God and mammon. They pretended to serve God, but they really served worldliness, so they hated anyone who stood for God. The Pharisees made themselves appear just and right publicly, but God knew their hearts. God knows all mens hearts. It will do us no good to put on public demonstrations of godliness if in our hearts we are secretly trusting in financial success. Financial success does not equal approval of Godespecially if such success becomes ones master. In fact, it is an abomination to God! The world has a twisted sense of values. The world justifies sexual immorality, dishonesty, cruelty and a multitude of other sins so long as a man has attained financial success. Multi-millionaires are almost always looked up to as good and wise in the areas of civic leadership. But what is exalted among men is an abomination to God! The world is all wrong! Few, very few, rich men are ever members of the kingdom of God (cf. Mat. 19:23-30; 1Ti. 6:6-10; 1Ti. 6:17-19). Disciples of Jesus must sanctify their worldly possessions in stewardship to God who knows even the heart of man. God wants men to set apart their hearts devotion to Him because He knows that stewardship of possessions will inevitably follow (cf. 2Co. 8:5).

Luk. 16:16-17 Kingdom of God: Some think Jesus interjected two disconnected teachings (entering the kingdom and divorce, Luk. 16:16-18) into His discourse on the use of money. But they are not really disconnected: they are very relevant to the whole subject of stewardship and especially money. The phrase . . . the law and the prophets were until John; since then the good news of the kingdom of God is preached . . . does not mean that the Old Testament was abrogated when John the Baptist appeared on the scene. Nor does it mean that the kingdom of God (the church) was instituted, in fact, with the preaching of John the Baptist. It is plain from the Scriptures that the church was not instituted as a New Dispensation or Testament until the Day of Pentecost, A.D. 34, Act. 2:1 ff. Jesus spoke of His church in the future (Mat. 16:18) during His ministry, after the death of John. What Jesus is emphasizing about Johns appearance on the scene is the anticipatory nearness of the long-awaited kingdom of God. What these money-mad Pharisees had hypocritically expounded on so glowingly (the kingdom of Godthe coming of the Messiah) was being heralded in their ears by John the Baptist and the Messiah Himself. It was in their very midst in the person of the King (cf. Luk. 17:21), but it was not officially established and opened to all the world until the Day of Pentecost. The Pharisees could not, or would not, see the kingdom, even though it was so very near to establishment because they were serving mammon. The coming of John the Baptist was in fulfillment of their own prophets in the Old Testament (Isa. 40:3-6; Mal. 3:1-2; Mal. 4:5-6) which many people were acknowledging. Johns ministry did not establish the church (Luk. 7:28); it did not abrogate the law of Moses. Jesus advised those to whom He preached to keep the law of Moses until it be fulfilled (Mat. 8:4; Mar. 1:44; Luk. 5:14; Luk. 18:20, etc.), But Johns ministry did prepare for the coming of the kingdom (cf. Luk. 1:76-79; Luk. 3:3-17; Luk. 7:29-30), and the Pharisees were not preparing themselves to receive the kingdom because they were not submitting to the violence necessary to enter it. The kingdom of God preached by Jesus (and John the Baptist) could be entered only when men violently trample down their human values and accept Gods values. What is exalted among men is an abomination in the sight of God. Jesus is not saying that men were forcing their way into the kingdom of Godno one will ever be able to enter the kingdom by force. The violence Jesus is talking about is the spiritual death to self that must take place. To enter the kingdom and remain a citizen, a man must cut off his right hand or pluck out his right eye if it offends or causes him to sin (Mat. 5:29-30). Men must violently tear themselves away from subservience to money and fleshly indulgence if they are to enter the kingdom. It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom. Men must lay aside the sin which so easily besets them and run the race with patience and endurance if they are to be kingdom citizens. We enter the kingdom through much tribulation (cf. Act. 14:22). Kingdom citizenship requires a daily, agonizing, traumatic, violent struggle or war between the flesh and the spirit (cf. Rom. 7:15-25; 1Co. 9:27; Gal. 5:17). We enter by death! There must be a crucifixion of self (Gal. 2:20-21; Rom. 6:1-23) if we are to enter. The Pharisees scoffed at the revolutionary idea of using ones money to help the unfortunate (as Jesus had just taught in His parable). They scoffed at the idea that God would call them to account as stupid stewards. They scoffed at the idea that they could not serve both God and mammon. But Jesus warning is that these ideas were in the law of God from the beginning and not one dot of the law of God could be made void by all their scoffing. Divine ownership and human stewardship is taught throughout the Old Testament (both the law and the prophets). Helping the less fortunate is the essence of the law; love for God and for ones neighbor are the two principle commandments of the law! So these Pharisees who boasted they were protecting the law of God are found to be in direct opposition to it. Their opposition will not keep it from being vindicated. It would be easier for heaven and earth to pass away than for any man to be able to get away with disobedience to Gods law. God is serious about a man and his money!

Luk. 16:18 Keeping Gods Commandments: The subject of divorce is also connected to the subject of a mans moneyas almost all married people will acknowledge. More marital discord ensues from troubled money matters than from almost any other problem. If financial difficulties (brought on by selfishness or poor management, usually) are not the number one agitation leading to divorce, they are a close second! In fact, in Jesus day, marriages, divorces and remarriages were often entered into for very mercenary reasons. People even in those days tried to marry well in the matter of money. Men often divorced their wives and married those who had more money. Divorce laws were very liberal among many Jewish theologians in Jesus day. A man might, according to some, divorce his wife if she did not please him.

This statement of Jesus must be interpreted in the light of all New Testament teaching on divorce (cf. Mat. 5:31-32; Mat. 19:1-9; Mar. 10:11-12; Rom. 7:1-3; 1Co. 7:1-40). There must also be the consideration that all the New Testament teaching on marriage, divorce and remarriage focuses on the ideal. What the N.T. teaches is intended for the citizen of the kingdom and is the highest spiritual expectation of God for Christians. We cannot, therefore, expect unbelievers to share in the absolute ethical ideals of marriage presented in the New Testament.

The whole Bible is unequivocal in its teaching that divorce is a sin against God and against man. There appears to be one or two exceptions where divorce may be acceptable as a last resort (Mat. 5:32; Mat. 19:9). First, when there is sexual unfaithfulness by one member of a marriage. Second, where one member of the marriage is an unbeliever and puts asunder the marriage by desertion (cf. 1Co. 7:15) (see notes in Special Study on 1Co. 7:1-40). Divorce over trivial matters, such as money, is a serious sin according to Jesus here. Jesus plainly says here that the man who divorces his wife (the exception already stated in Mat. 5:32; Mat. 19:9) and marries another commits adultery. He also says whoever marries a woman divorced from her husband commits adultery. There must be allowance, of course, for the man who marries a woman divorced from her husband because her husband was unfaithful. The Christian will not divorce a spouse except for the cause of fornication. The Christian will not marry a person divorced unless the divorced person was a victim of an unfaithful spouse.

We shall not here discuss the statement of Jesus in Mat. 5:32 that everyone who divorces his wife, except for the cause of fornication, makes her an adulteress. For an excellent discussion of this matter see The Gospel of Matthew by Harold Fowler, College Press, pgs. 272286, and Learning From Jesus by Seth Wilson, College Press, pgs. 370380. Since there are many questions about marriage, divorce and remarriage not specifically dealt with by Jesus, especially as they would apply to Christians who had already involved themselves in marital problems before becoming Christians, it seemed good to this author to include a special study of I Corinthians, chapter 7. We accept the writings of the apostles as Holy Spirit inspired amplifications and commentaries on the general principles taught by Jesus as recorded in the Gospels. One thing is certain: the sexual union of one man to one woman for the purpose of mutual spiritual edification and procreation of the human race is the first institution ordained of God from creation. God wishes that union to continue in mutual faithfulness until death and forbids any man (person) from putting the union asunder. Divorce is sin. Sin is rectified by substitutionary atonement accepted by faith and repentance.

PROBLEMS THAT PLAGUE THE SAINTS

CELIBACY, MARRIAGE, DIVORCE, REMARRIAGE

I Corinthians, Chapter 7

INTRODUCTION

Paul was not married when he wrote I Corinthians. Some people have difficulty accepting advice on marriage from a bachelor.
It is possible that Paul had previously been married. If he was a member of the Sanhedrin it is doubtful that he could have been a member unmarried. Also, this chapter does seem to be written by someone who knew by experience what marriage was all about. He might have been a widower.

No one has ever glorified marriage more than the apostle Paul (cf. Eph. 5:22-23); Pauls great tribute to Timothys home background (2Ti. 1:5) shows something of the esteem with which he looked upon home ties.

But whether he was married or not makes no difference. What he teaches is as the apostle of Christ and therefore to be believed and obeyed.

DISCUSSION

THE PURITY OF MARRIAGE, Luk. 7:1-9

Reason for this admonition

Apparently the Corinthians had written previously asking questions about marriage.

Some groups were already saying that the more spiritual people were the ascetics who abstained from marriage and they taught that even those Christians who were married should take a brother-sister vow and live in a platonic relationship.

Paul warned Timothy that such denials of the faith and demonic doctrines would appear in the church (1Ti. 4:1-5).

On the other hand, Jewish Christians in Corinth would say there was no room in the church for celibacy.

The idea of not marrying was so foreign to the Jewish mentality that the O.T. does not even have a word for bachelor.

A godly life for the Jew meant not only marriage, but children.

The loose morals of the Corinthian culture surrounding the church there with the Greek and Roman religions advocating fornication.

Celibacy and marriage are both pure in the Christian community, Luk. 16:1-2

Celibacy is good, but so is marriage. If a person does not have a special gift for celibacy, he is much better off to marry than to be tempted to immorality or to burn with unfulfilled passion (Luk. 7:9).

Marriage is honorable (Heb. 13:4); celibacy is honorable (Mat. 19:10-12; 1Co. 7:7-9).

The unmarried state is not superior in any moral sense to the married, nor vice-versa.

It is wrong to consider celibacy as morally superior to marriage; it may have its advantagesbut then, so does marriage.

Marriage is primarily for the exercise of human sexual powers.

It is in marriage men and women are granted this privilege.

Marriage isnt all privilegeit has its responsibilities.

Both husband and wife, in marriage, give up exclusive rights to their own bodies, agreeing to share them fully with their partner (Luk. 7:4).

The happiest marriages are those characterized by complete liberty, few inhibitions, and absence of any guilt complex.

The cause of so much marital trouble today is selfishness not only, but certainly foremost, in the areas of sexuality.

There is an exception to sexual and marital responsibilities . . . for a limited time one of the married partners may give full time to religious duties.

These are definite instructions that there may come times when a personal time for seeking the Lord comes before the dearest on earthBUT ONLY FOR A LIMITED TIME.

Church work cannot be used as an excuse for neglecting ones marital responsibilities; what is accomplished in serving the Lord if ones marriage partner is tempted and lost?

Celibacy is a special gift (a charismatic gift).

Paul will deal with this more specifically in Luk. 7:17-40.

When God made man, He saw that it was not good for man to dwell alone so He made a helper fit for him (Gen. 2:18).

Jesus said, not all men can receive this . . . but only those to whom it is given . . . (Mat. 19:11).

II.

THE PERMANENCE OF MARRIAGE, Luk. 7:10-16

Apparently in Corinth, new converts were leaving their partners and breaking up their marriages.

The ideal situation is that both partners in a marriage be Christians.

Young people can and should choose Christian partners before marriage. Love is not something one falls into it is something he wills, decides and does, and does constantly in spite of emotions or circumstances!

But this ideal is impossible in a world of unbelief. Sometimes in a marriage of two unbelievers, one is converted after the fact. What to do? Remain married to the unbeliever if at all possible!

When it comes right down to it, there is no essential difference between a Christian marriage in a church and a pagan marriage in the living room of a justice of the peace.

Gods will is that marriage should be permanent, no matter who is involved.

Marriage as an institution predates all other institutions. It was sanctioned by God before the Law of Moses or the Christian dispensation.

Marriage is not a sacrament of the church performed exclusively by the church. It is for the maintenance of human social structures.

It is a human institution, decreed by God, to be practiced by the entire human race.

When two people sincerely agree to live with each other, and obey the social and civil norms for marriage in their community, they are husband and wife regardless of their religion!

While it is possible for a marriage bond to be broken by unfaithfulness (Mat. 19:9), it is certainly not what God desires.

Nor does He desire that the conversion of one of the partners precipitate the break up of a happy home.

Divorce is not Gods will for any marriage.

There may be cases where one partner, not at all seeking to do Gods will, may dissolve the marriage while the other partner may not be able to stop the dissolution.

What about remarriage?

Paul has already admitted the reality that there is a possibility of the dissolution of marriages even where one party does not want it to be so.

The question is: Does the N.T. absolutely and unequivocally forbid remarriage after divorce? (cf. Mat. 5:31-32; Mat. 19:1-12; Mar. 10:2-12; Luk. 16:18; 1Co. 7:15; 1Co. 7:39; Rom. 7:3-4).

We should also ask: Does the N.T. absolutely and unequivocally permit remarriage after divorce? The O.T. didnt (Deu. 24:1-4)! Actually, there are no absolute or unequivocal directions in this matter. What each of us believe or practice, we do so by our inferences or deductions from certain principles.

The following are my personal conclusions or deductions:

God made marriage for the whole human race.

Very few men or women have the gift to remain celibate.

Divorce is a sin; Marriage is not a sin.

No one can be made to be an adulterer or adulteress against their will simply by divorcing them. They may be stigmatized unjustly as an adulterer and whoever marries the stigmatized one may also suffer such stigma.

When there is a divorce there is no longer a marriage, neither in Gods eyes nor in mans eyesTHERE IS A SIN IN GODS EYES FOR WHICH SOMEONE MUST REPENT (preferably remarriage to the same partner).

But unless there is a reconciliation of those two persons, the marriage is over. They are no longer married to the other person.

There are two circumstances which I believe God considers one partner of a marriage innocent in divorce (unfaithfulness; desertion) and the brother or sister is not bound. Therefore, my opinion is that they are free to remarryto be guided by their knowledge of the will of God for marriage and their own consciences.

I believe God and Christ are interested in producing the highest good in every persons life and in society in general and that is the spirit behind any O.T. Law or N.T. Principle (e.g. the Sabbath was made for man, not man for the sabbath, principle).

What practical or ultimate good is going to be served by forcing (by law, where there really is no such law) those once divorced to remain celibate the rest of their lives?

Of course, Christians should live by the highest lawLove and never need to divorce; but some Christians do fall! What about non-Christians? Should a minister of the gospel not also seek the highest good in every fallen persons life?

Many divorces involve small children. What if a husband is left with small children to rear? What if a wife is? Who shall support them financially? Are they better served to be reared without a father or without a mother?

Would enforced celibacy heal the results of divorce? Will the church be able to support both materially and psychologically all broken homes? Will the taxpayers and the State?

Would enforced celibacy heal the problems of temptation and incontinence (1Co. 7:2; 1Co. 7:5; 1Co. 7:9; 1Co. 7:36)?

If we might paraphrase Jesus, Is it lawful to do good through the institution of marriage or to tempt to promiscuity through enforced celibacy? Marriage was made for man, not man for marriage. Enforced celibacy in prisons intensifies sexual crime.

In no sense of the word do I condone divorce, I do not even condone loveless marriages whether they remain legally and outwardly married until they die. Both are certainly less than Gods ideal.

But, neither do I think a minister of the gospel (since he is authorized by the civil authorities to do so) is partaking of the sin of divorce by performing marriage vows for couples who are both unbelievers or one a believer and another an unbeliever or those who have been previously divorced.

God does not approve of divorce; I do not approve of divorce. God does approve of marriageI approve of marriage. I had nothing to do with their divorce; but I can have something to do with their marriage.

And last, but not least, in every marriage I perform I may, in a positive way, be able to instruct and exemplify the Christian gospeland in a negative sense I may not give anyone an opportunity to criticize the church for lack of compassion and understanding.
I am also standing for law and order in the lives of unbelievers who will not be controlled by the law of love.

III.

THE POWER OF MARRIAGE, Luk. 7:12-16

Pauls instruction to the Corinthian Christian married to an unbeliever is that the believer should sanctify the marriage by trying to win the unbeliever.

The unbeliever is in a set apart circumstance (at least that much set apart from the world) by being married to a believer.

The marriage relationship is a powerful tool in the hands of God for salvation.

When a man is converted, as head of the house he should lead his family to find the Lord (the Philippian jailer and Cornelius).

When a woman is converted, she has to be content with a slower process. Peter says that wives should submit themselves to their husbands; the husbands will more readily be won to Christ this way than through their wives nagging, preaching or arguing, 1Pe. 3:1-2.

Children who have one or two Christian parents are at a great advantage over those reared in non-Christian homes. They also are set apart that much from complete worldliness.

Paul does not mean that any unbeliever or child is automatically saved by being married to a Christian or being born of Christian parents.

But they will undoubtedly hear the gospel or see it being lived out more clearly and often there than anywhere else.

When the unbelieving partner in a marriage has a heart so hardened by sin he/she puts asunder (Gr. choridzo, the same word used in Mat. 19:6; Mar. 10:9, and means more than separation.) or divorces the believing partner, then the believing partner is not bound.

I believe the way to remarriage is opened up, not only to the believer, but to the unbeliever.

Dependent, of course, upon circumstances, needs, conscience, penitence and civil law.

The unbeliever who has caused divorce has sinned. He/she must become a believer and be immersed in repentance in order to be forgiven.

But, for the benefit of society, if the unbeliever cannot be controlled from promiscuous sexual intercourse by self-control, he/she should be married according to the laws of the society in order to maintain some level of human responsibility and keep human society from degenerating into an animalistic level.

The civil law is for the non-Christian (1Ti. 1:8-11; Rom. 13:1-7).

IV.

THE PRIVILEGE OF CELIBACY, Luk. 7:17-40

Paul by guidance of the Holy Spirit, says that under certain circumstances it would be better to remain single.

That is quite startling in these days when apparently the unmarried condition is to be avoided at any cost.

Marriage and a family is the normal state of affairs for Christians and non-Christians alike.

But some people have been given the ability (charisma) to remain unmarried.

Some people tend to feel that there is something wrong with the Christian who is a spinster or a bachelorPaul is not in agreement.

Pauls advise, seek not.

Consider how dangerous it would be to marry, just for the sake of appearances, someone whose idea of loyalty to Christ is not your own.

God did not create us for marriage AT ANY PRICE!

Paul gives 3 advantages of celibacy:

Relief from anxiety about the things of the world which must be concentrated on by a bread winner.

Freed from distractions in order to serve the Lord more fully and intensely.

Freed from troubles due to distressing times.

Now of course these may be achieved whether married or unmarriedbut with less difficulty and more time for the Lord when unmarried, if the circumstances are such as to disrupt peaceful family life (like persecution, economic distress, etc.).

God forbade Jeremiah to marry (Jer. 16:1-4) because of terrible times.

If it is marriage out of the will of God, then it is better to remain single.

To step into any relationship outside the will of God is not only to involve oneself in tragedy, but perhaps to bring sorrow into the lives of a generation yet to be born.

Entry into a marriage out of the will of God which brings children into the world may cause their whole lives to know unhappiness, misery and unbelief.

Only the very strong, who by the grace of God having emotions and drives under control, with the special gift, are able to do this. All others should marry. And the married life is the normin no way inferior spiritually to celibacy.

SOME OBSERVATIONS OR CONCLUSIONS: (especially for Christians)

If you have the gift of celibacy, do not seek to be married but rather use your gift as a single person for Gods glory.

If you do not have the gift of celibacy, plan to marry. If you dont marry, you will most likely get into trouble. It is better to marry than to burn.

If you are getting married, be sure your husband or wife is a Christian.

If you are already married to an unbeliever, go to any extreme to preserve the marriage. You might well win your husband or wife to the Lord in conducting yourself in the Spirit of Christ in marriage.

If you want a happy marriage, do not neglect to afford your partner all the physical satisfaction desired, along with the love and spiritual aspects of marriage. The wife owns her husbands body, and the husband owns his wifes body.

If divorce comes in the marriages of believers or unbelievers, Christians must be involved in finding and guiding the fallen to the highest possible good for the person and for society. This will most likely involve remarriage.

Most certainly, the church must emphasize in the minds of its membership (at the youngest level possible) Gods will for marriage. The church must also emphasize agape love (love of choice, love of will-power, love of decisionnot emotion only; a love for the unlovable; a love that is commanded by God) as the only security for marriage.

Fuente: College Press Bible Study Textbook Series

(14) And the Pharisees also, who were covetous.The words are important as showing that they had been listening during the previous parable, and that the words, though addressed to the disciples, had been meant also for them. (See Note on Luk. 16:1.) The word for covetous is literally lovers of money, as distinct from more general cupidity, and as being used by St. Paul in 2Ti. 3:2, and nowhere else in the New Testament, furnishes another instance of community of language between him and the Evangelist.

Derided him.The verb implies visible rather than audible signs of scornthe distended nostril, and the sneering lip, the naso suspendere adunco of the Roman satirist. It is, i.e., a word that forcibly expresses the physiognomy of contempt (see Gal. 6:7). Here again we have a word common to the two writers just named. The motive of the derision lies on the surface. That they, the teachers of Israel, should be told that they were like the Unjust Steward, that they were wasting their Lords goods, that they must make friends with the unrighteous mammon of quite another kind than those whom they were wont to courtthis was more than they could stand. They have felt the force of the rebuke, and therefore they stifle it with mockery

A little grain of conscience made them sour.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Renewed topic of controversy with the Pharisees The doctrine concerning rich es, Luk 16:14-31.

14. The Pharisees (probably the same Herodian set as in Luk 13:31-33, and Luk 15:1-2, where see our notes) raised a dispute because Jesus received and ate with converted publicans and sinners. Their murmurs then drew out the THREE PARABLES in regard to mercy for the penitent. Their present assault in consequence of the two last parables, and the doctrine of Christ in regard to riches, called forth the parable of the rich man. Were covetous Literally, in the Greek they were , or silver-loving. That is, they were greedy for wealth and pomp.

Heard The Greek imperfect tense signifies were hearing. They were listening while our Lord delivered the last parable, greatly disgusted with his treatment of the subject of riches. Derided Greek, were deriding him; they were doing so while he spoke. The word in the original signifies that sort of propelling the breath through the nostrils expressed by the word to snuffle, and more delicately by the word to sneer. Of course they sneered with bitter words also. We might imagine them saying, “No doubt that treacherous steward is the proper model for his set of villainous publicans; the stewards of the Roman oppressors of Israel.” But they themselves were the courtiers of Herod Antipas, who was by blood an Edomite.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And the Pharisees, who were lovers of money, heard all these things; and they scoffed at him.’

The Pharisees scoffed at His ideas (literally ‘turned up their noses at Him’). When Luke says that it was because they were ‘lovers of money’ he does not necessarily mean that they were greedy, although no doubt some of them were. He means more that their view of money was very different from that of Jesus. They honoured and revered it. It was true that they did consider that wealth was one test of a man’s righteousness, but for the opposite reason to Jesus. In their case it was because they saw its possession in abundance as being a measure of God’s approval. Taking the opposite view to Jesus they saw prosperity as the reward for godliness. They thus gave possession of it a high place in their thinking, not recognising the harm that it did men. They would certainly have approved of charitable giving, but what they did not approve of was Jesus’ idea that money should be held on to lightly and not seen as good for its own sake. That was why they mocked. Jesus’ view went against all that men believed.

They would certainly have theoretically agreed that God was more important than money, but they fell into the trap of not recognising (as most people fail to recognise) that they actually allowed it to influence them more than they allowed God to do. They were not true ‘lovers of God’, they were ‘lovers of money’. In their practical lives they actually loved Mammon more than they loved God. They exemplified all the wrong aspects of Luk 16:13.

That this is true comes out in their history. Alexander Jannaeus in the previous century had warned his wife against the greediness and wickedness of men who ‘pretended to be Pharisees’ (i.e. were hypocritical Pharisees), and there is other evidence that proves that they were on occasions open to accepting bribes. While Jesus Himself spoke of the Scribes as ‘devouring widow’s houses’ (Luk 20:47), which probably refers to a tendency to sponge on them. So their reputation from this angle was certainly not blameless.

Jesus’ point is that what we love is demonstrated by how we behave. Those who truly love God hold lightly to the things of this world. But the very theology of the Pharisees made them take up the opposite viewpoint and see possession of wealth as highly desirable. And the result was that it then became loved for its own sake. They became lovers of Mammon even while they thought that they were lovers of God (see Luk 16:13).

Fuente: Commentary Series on the Bible by Peter Pett

Jesus Replies to The Mockery of the Pharisees Directed At His Ideas About Wealth (16:14-18).

The Pharisees had been listening in to his advice to His disciples and they derided Him. For in their eyes having wealth was a good thing. Some of them were wealthy, and others of them coveted wealth. But both were agreed that being wealthy and prospering was an evidence of being pleasing to God (compare Luk 20:47; Mat 23:14; Mat 23:16; Rom 7:7-8). They thus did not see mammon as ‘unrighteous’, for they failed to look at the motives that lay behind wealth gathering, and failed to see how selfish it made people.

In reply Jesus does not specifically argue about wealth. He goes deeper down to consider the more basic problem of their whole attitude to life, and replies by pointing out how many are the ways in which they are lacking because of the sin in their hearts. His point is that they hold most of the views that they do because their hearts are not genuinely pure. This is not only demonstrated by their views about wealth, but also by the fact that they have not recognised that the new age is present. Unlike His disciples, they are not pressing into the Kingly Rule of God and responding to Jesus’ teaching. They are blind to heavenly realities. Furthermore they are also not observing the genuine details of the God-given written Law in which they boast, and this is evidenced by the fact that some of them even have their eyes on other people’s wives, and are justifying their behaviour by manipulating the Law so as to be able to marry them. They may deride Him, but if they would but look into their hearts they would scoff at themselves.

In the chiasmus for the whole section this passage is paralleled with the blind man at Jericho who insistently pressed himself on Jesus until his eyes had been opened. Here it is the Pharisees who are spiritually blind, while the disciples (who had been spiritually blind) are pressing into the Kingly Rule of God.

Analysis.

a The Pharisees, who were lovers of money, heard all these things; and they scoffed at him (Luk 16:14).

b And he said to them, “You are they who justify yourselves in the sight of men, but God knows your hearts, for that which is exalted among men is an abomination in the sight of God” (Luk 16:15).

c “The law and the prophets were until John, from that time the Good News of the Kingly Rule of God is preached, and every man enters violently into it” (Luk 16:16).

b “But it is easier for heaven and earth to pass away, than for one tittle of the law to fall” (Luk 16:17).

a “Every one who puts away his wife, and marries another, commits adultery, and he who marries one who is put away from a husband commits adultery” (Luk 16:18).

Note that in ‘a’ the Pharisees are seen as lovers of money and in the parallel they are seen as lovers of other men’s wives. In ‘b’ we are told of what is exalted among men and is an abomination to God (their own interpretation of the Law), and in the parallel we have what is exalted by God, the genuine written words of the Law. And in ‘c’ and centrally we have what has even surpassed what is exalted by God, the Kingly Rule of God itself which all whose hearts are right (which sadly excludes the Pharisees who are dedicated to their own teaching) press violently into.

Fuente: Commentary Series on the Bible by Peter Pett

Jesus Rebukes the Pharisees on Covetousness ( Mat 11:12-13 ) – In Luk 16:14-18 Jesus addresses the Pharisees who were covetous. When the Pharisees heard the Parable of the Unjust Steward they scoffed Jesus and He then turned to rebuke them (Luk 16:14-18) and told them the Story of the Rich Man and Lazarus (Luk 16:19-31). In this passage He teaches them about the dangers of earthly riches. The emphasis of this passage is found within the context of its narrative material where Jesus is teaching us how to enter into the narrow gate that leads to Heaven by keeping our hearts pure. The need to avoid covetousness is another virtue that leads us towards a pure heart after humility (Luk 14:7-11), benevolence (Luk 14:12-14), forsaking the cares of this world (Luk 14:15-24), forsaking family bonds (Luk 14:25-25), loving others as God loves (Luk 15:1-32) and being faithful stewards of God’s material blessings (Luk 16:1-13).

Outline Here is a proposed outline:

1. Jesus Rebukes the Pharisees on Covetousness Luk 16:14-18

2. The Story of the Rich Man and Lazarus Luk 16:19-31

Luk 16:14-18 Jesus Rebukes the Pharisees on Covetousness After teaching on stewardship, the Pharisees criticized Jesus because they themselves were guilty of being poor stewards because of covetousness. Jesus Now rebukes the Pharisees because of their covetousness.

Luk 16:15 Comments – Under the fading dispensation of the Mosaic Law, the Pharisees had become the highly esteemed among the Jewish society. However, in the new dispensation of the grace of the Gospel of Jesus Christ, such esteem from men is abomination with God. The Pharisees had justified their wicked ways with the praise of men, but their hearts were corrupt. On another occasions Jesus had told the Pharisees that they were “whited sepulchers.” They looked religious on the outside, but were evil on the inside.

Mat 23:27, “Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.”

Luk 16:16 “The law and the prophets were until John” – Comments The books of the Old Testament were written by the office of the prophet, while the New Testament was written by the office of an apostle. Thus, Jesus refers to the Old Testament books as “the prophets.” When John the Baptist was cast into prison, his ministry came to an end and the dispensation of the Law was over.

“since that time the kingdom of God is preached” – Comments – At this time Jesus stepped into His public ministry according to the Synoptic Gospels (Mat 4:12, Mar 1:14, Luk 3:20) and He began to proclaim that a new Kingdom of God had come.

“and every man presseth into it” Comments – The general population of Jews were accepting the message of the Gospel of Jesus Christ. In the phrase that they were “pressing into it,” the Jews were coming from their homes and villages far away to hear and be healed. This reflects upon the immediate occasion in which the publicans and sinners had come to hear Jesus (Luk 15:1). In contrast, the Pharisees were rejecting this transition into a new dispensation.

Luk 16:17 Comments – In the Sermon on the Mount, Jesus said, “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.” (Mat 5:17). This new dispensation would not do away with the Law. Rather, it was a fulfillment of the Law. This is why Jesus said, “For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” (Mat 5:18)

The moral elements of the Law would remain intact under this new dispensation. The command to love the Lord God with all of one’s heart, mind and strength, and his neighbour as himself, would still be the golden rule of the Kingdom of Heaven. Although Christ would do away with the priestly duties of the earthly sanctuary, which were a shadow of heavenly things, the Church would perform parallel, but spiritual, duties in the Kingdom, and that from the heart.

Luk 16:18 Comments – In Luk 16:18 Jesus gives the Pharisees one clear example of how the moral elements of the Mosaic Law would apply to the Kingdom of Heaven. John Nolland explains that many Jews of the first century were loose in their practice of divorce according to Deu 24:1, while some devout Jews were more rigid by limiting divorce only on the grounds of adultery. Although the man was allowed to divorce his wife under the Law with a bill of divorcement (Deu 24:1), Nolland says the Jewish woman could not legally initiate a divorce. [250] This explains why Jesus’ statement describes the men initiating the actions, rather than the women. In the Kingdom of Heaven the rules are not as flexible as they were in this first century Jewish society. Jesus clarifies the rules of adultery in the Kingdom for the Pharisees following the stricter view, stating that putting away one’s wife and remarrying another, or marrying a wife who has been divorced, constituted adultery. In other words, Jesus made it clear to the Pharisees that the Law was still of utmost importance in the Kingdom of Heaven. However, it is important to note that in the Sermon on the Mount, when addressing the multitudes, Jesus allowed divorce on the unique grounds of adultery (Mat 5:31-32).

[250] John Nolland, Luke 9:21-18:34 , in Word Biblical Commentary, vol. 35B (Dallas, Texas: Word, Incorporated, 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), explanation on Luke 16:18.

Deu 24:1, “When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house.”

Mat 5:31-32, “It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.”

Luk 16:19-31 The Story of the Rich Man and Lazarus In Luk 16:19-31 Jesus tells the story of the rich man and Lazarus. We should understand this story to be a true event rather than just a parable. When the Pharisees heard this story of the unfaithful steward (Luk 16:1-13) they scoffed Jesus and He then turned to rebuke them (Luk 16:14-18) and told them the Story of the Rich Man and Lazarus (Luk 16:19-31).

Scripture References to Hell – In this parable, we find a number of aspects of Hell revealed. [251]

[251] Most of the verses listed in this description of Hell hae been taken from Bill Wiese, 23 Minutes in Hell (Lake Mary, Florida: Charis House, c2006), 137-155.

1. Hell is experienced immediately after death for the sinner.

Psa 55:15, “Let death seize upon them, and let them go down quick into hell: for wickedness is in their dwellings, and among them.”

Psa 88:3, “For my soul is full of troubles: and my life draweth nigh unto the grave.”

Psa 139:8, “If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there.”

Pro 5:5, “Her feet go down to death; her steps take hold on hell.”

Pro 9:18, “But he knoweth not that the dead are there; and that her guests are in the depths of hell.”

Pro 27:20, “Hell and destruction are never full; so the eyes of man are never satisfied.”

Isa 5:14, “Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it.”

Hab 2:5, “Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations and heapth unto him all people.”

Mat 16:18, “And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.”

Mat 23:33, “Ye serpents, ye generation of vipers, how can ye escape the damnation of hell.”

Luk 12:5, “But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.”

Luk 16:23; Luk 16:28, “And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom..For I have five brethren; that he may testify unto them, lest they also come into this place of torment.”

2Pe 2:4, “For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment.”

Rev 1:18, “I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death .”

Rev 6:8, “And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him . And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.”

Rev 20:13-14, “And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death.”

2. Hell is down below the earth.

Deu 32:22, “For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains.”

Job 11:8, “It is as high as heaven; what canst thou do? deeper than hell; what canst thou know.”

Job 33:24, “Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom.”

Job 33:28, “He will deliver his soul from going into the pit, and his life shall see the light.”

Psa 9:15, “The heathen are sunk down in the pit that they made: in the net which they hid is their own foot taken.”

Psa 28:1, “Unto thee will I cry, O LORD my rock; be not silent to me: lest, if thou be silent to me, I become like them that go down into the pit.”

Psa 30:3, “O LORD, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit.”

Psa 30:9, “What profit is there in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth.”

Psa 40:2, “He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings.”

Psa 49:17, “For when he dieth he shall carry nothing away: his glory shall not descend after him.”

Psa 55:15, “Let death seize upon them, and let them go down quick into hell: for wickedness is in their dwellings, and among them.”

Psa 55:23, “But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee.”

Psa 73:18, “Surely thou didst set them in slippery places: thou castedst them down into destruction.”

Psa 86:6, “Give ear, O LORD, unto my prayer; and attend to the voice of my supplications.”

Psa 139:15, “My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth.”

Psa 143:7, “Hear me speedily, O LORD: my spirit faileth: hide not thy face from me, lest I be like unto them that go down into the pit.”

Pro 9:18, “But he knoweth not that the dead are there; and that her guests are in the depths of hell.”

Isa 14:9, “Hell from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations.”

Isa 14:19, “But thou art cast out of thy grave like an abominable branch, and as the raiment of those that are slain, thrust through with a sword, that go down to the stones of the pit; as a carcase trodden under feet”

Isa 38:18, “For the grave cannot praise thee, death can not celebrate thee: they that go down into the pit cannot hope for thy truth.”

Isa 44:23, “Sing, O ye heavens; for the LORD hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the LORD hath redeemed Jacob, and glorified himself in Israel.”

Isa 57:9, “And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase thyself even unto hell”

Lam 3:55, “I called upon thy name, O LORD, out of the low dungeon.”

Eze 26:20, “When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living.”

Eze 28:8, “They shall bring thee down to the pit, and thou shalt die the deaths of them that are slain in the midst of the seas.”

Eze 31:14, “To the end that none of all the trees by the waters exalt themselves for their height, neither shoot up their top among the thick boughs, neither their trees stand up in their height, all that drink water: for they are all delivered unto death, to the nether parts of the earth, in the midst of the children of men, with them that go down to the pit.”

Eze 31:16, “I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth.”

Eze 31:17, “They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen.”

Eze 31:18, “To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord GOD.”

Eze 32:18, “Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit.”

Eze 32:21, “The strong among the mighty shall speak to him out of the midst of hell with them that help him: they are gone down, they lie uncircumcised, slain by the sword.”

Eze 32:23, “Whose graves are set in the sides of the pit, and her company is round about her grave: all of them slain, fallen by the sword, which caused terror in the land of the living.”

Eze 32:24, “There is Elam and all her multitude round about her grave, all of them slain, fallen by the sword, which are gone down uncircumcised into the nether parts of the earth, which caused their terror in the land of the living; yet have they borne their shame with them that go down to the pit.”

Eze 32:25, “They have set her a bed in the midst of the slain with all her multitude: her graves are round about him: all of them uncircumcised, slain by the sword: though their terror was caused in the land of the living, yet have they borne their shame with them that go down to the pit: he is put in the midst of them that be slain.”

Eze 32:27, “And they shall not lie with the mighty that are fallen of the uncircumcised, which are gone down to hell with their weapons of war: and they have laid their swords under their heads, but their iniquities shall be upon their bones, though they were the terror of the mighty in the land of the living.”

Eze 32:29, “There is Edom, her kings, and all her princes, which with their might are laid by them that were slain by the sword: they shall lie with the uncircumcised, and with them that go down to the pit.”

Amo 9:2, “Though they dig into hell, thence shall mine hand take them; though they climb up to heaven, thence will I bring them down.”

Mat 11:23, “And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.”

Mat 12:40, “For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth.”

Luk 10:15, “And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell .”

Luk 16:23, “And in hell he lift up his eyes , being in torments, and seeth Abraham afar off, and Lazarus in his bosom.”

2Pe 2:4, “For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment.”

Rev 9:1, “And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.”

Rev 20:1, “And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand.”

Rev 20:3, “And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.”

Rev 9:1-2, “And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.

2 And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.”

Rev 17:8, “The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.”

3. Hell is described as a pit, reflecting the fact that there is a great pit of fire and sulfur burning in hell. Also, those who have visited hell and come back testify that many people are bound in small pits in the ground.

Job 33:24, “Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom.”

Job 33:28, “He will deliver his soul from going into the pit, and his life shall see the light.”

Job 33:30, “To bring back his soul from the pit, to be enlightened with the light of the living.”

Job 33:18, “He keepeth back his soul from the pit, and his life from perishing by the sword.”

Psa 30:3, “O LORD, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit.”

Psa 30:9, “What profit is there in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth.”

Psa 40:2, “He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings.”

Psa 55:23, “But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee.”

Psa 143:7, “Hear me speedily, O LORD: my spirit faileth: hide not thy face from me, lest I be like unto them that go down into the pit.”

Isa 38:17, “Behold, for peace I had great bitterness: but thou hast in love to my soul delivered it from the pit of corruption: for thou hast cast all my sins behind thy back.”

Isa 38:18, “For the grave cannot praise thee, death can not celebrate thee: they that go down into the pit cannot hope for thy truth.”

Eze 32:23, “Whose graves are set in the sides of the pit, and her company is round about her grave: all of them slain, fallen by the sword, which caused terror in the land of the living.”

Eze 32:30, “There be the princes of the north, all of them, and all the Zidonians, which are gone down with the slain; with their terror they are ashamed of their might; and they lie uncircumcised with them that be slain by the sword, and bear their shame with them that go down to the pit.”

Rev 9:1, “And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.”

Rev 9:2, “And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.”

Rev 11:7, “And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them.”

4. Hell is a place of intense darkness. Some verses listed below refer directly to the darkness of hell. Other verses reflect in a general way the fact that Satan’s kingdom is a kingdom of darkness rather than light.

1Sa 2:9, “He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail.”

Job 10:21-22, “Before I go whence I shall not return, even to the land of darkness and the shadow of death; A land of darkness, as darkness itself; and of the shadow of death, without any order, and where the light is as darkness.”

Job 18:18, “He shall be driven from light into darkness, and chased out of the world.”

Job 33:28, “He will deliver his soul from going into the pit, and his life shall see the light.”

Job 33:30, “To bring back his soul from the pit, to be enlightened with the light of the living.”

Psa 49:19, “He shall go to the generation of his fathers; they shall never see light.”

Psa 88:6, “Thou hast laid me in the lowest pit, in darkness, in the deeps.”

Pro 20:20, “Whoso curseth his father or his mother, his lamp shall be put out in obscure darkness.”

Isa 59:10, “We grope for the wall like the blind, and we grope as if we had no eyes: we stumble at noonday as in the night; we are in desolate places as dead men.”

Nah 1:8, “But with an overrunning flood he will make an utter end of the place thereof, and darkness shall pursue his enemies.”

Mat 8:12, “But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.”

Mat 25:30, “And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.”

2Pe 2:4, “For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;”

2Pe 2:17, “These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever.”

Jud 1:13, “Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.”

Rev 16:10, “And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain,”

5. In Hell there is a fixed gulf between the wicked and the righteous. There is no passing to and fro. There can even be communication between the two places, as we see the rich man pleading with Abraham.

Luk 16:23, “And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.”

2Co 5:8, “We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.”

6. Hell is a place of eternal separation from God and everything good that God has created.

Pro 15:29, “The LORD is far from the wicked: but he heareth the prayer of the righteous.”

2Th 1:9, “Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.”

7. In Hell there are hot, tormenting, burning flames.

Job 18:15, “It shall dwell in his tabernacle, because it is none of his: brimstone shall be scattered upon his habitation.”

Deu 32:22, “For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains.”

Job 31:12, “For it is a fire that consumeth to destruction, and would root out all mine increase.”

Psa 11:6, “Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup.”

Psa 37:20, “But the wicked shall perish, and the enemies of the LORD shall be as the fat of lambs: they shall consume; into smoke shall they consume away.”

Psa 140:10, “Let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again.”

Isa 66:24, “And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.”

Eze 22:21, “Yea, I will gather you, and blow upon you in the fire of my wrath, and ye shall be melted in the midst thereof.”

Mat 5:22, “But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.”

Mat 13:30, “Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.”

Mat 18:8, “Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire.”

Mat 18:9, “And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire.”

Mat 25:41, “Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.”

Mar 9:43, “And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched.”

Mar 9:44, “Where their worm dieth not, and the fire is not quenched.”

Mar 9:45, “And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched.”

Mar 9:46, “Where their worm dieth not, and the fire is not quenched”

Mar 9:47, “And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire.”

Mar 9:48, “Where their worm dieth not, and the fire is not quenched.”

Luk 3:9, “And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire.”

Luk 3:17, “Whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable..”

Luk 16:24, “And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame .”

Jas 3:6, “And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.”

Rev 9:2, “And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.”

Rev 20:10, “And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.”

8. Hell has gates that the doomed must enter.

Mat 7:13, “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:”

Mat 16:18, “And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.”

9. Hell is prison with cells, or chambers, much like we build on earth.

Pro 7:27, “Her house is the way to hell, going down to the chambers of death.”

Isa 24:22, “And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.”

10. In hell the profane will be cast, who will speak profanity and blasphemy for eternity.

Psa 139:20, “For they speak against thee wickedly, and thine enemies take thy name in vain.”

Eze 22:26, “Her priests have violated my law, and have profaned mine holy things: they have put no difference between the holy and profane, neither have they shewed difference between the unclean and the clean, and have hid their eyes from my sabbaths, and I am profaned among them.”

Eze 28:14-16, “Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee. By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire.”

11. Jesus Christ has the keys to Hell, which represents His control over those who enter.

Rev 1:18, “I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.”

12. Thus, in God’s wrath the wicked have been assigned to Hell.

Exo 15:7, “And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble.”

1Ki 20:42, “And he said unto him, Thus saith the LORD, Because thou hast let go out of thy hand a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people.”

Job 21:17, “How oft is the candle of the wicked put out! and how oft cometh their destruction upon them! God distributeth sorrows in his anger.”

Job 21:30, “That the wicked is reserved to the day of destruction? they shall be brought forth to the day of wrath.”

Job 31:23, “For destruction from God was a terror to me, and by reason of his highness I could not endure.”

Psa 73:27, “For, lo, they that are far from thee shall perish: thou hast destroyed all them that go a whoring from thee.”

Psa 90:7-11, “For we are consumed by thine anger, and by thy wrath are we troubled. Thou hast set our iniquities before thee, our secret sins in the light of thy countenance. For all our days are passed away in thy wrath: we spend our years as a tale that is told. The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away. Who knoweth the power of thine anger? even according to thy fear, so is thy wrath.”

Pro 11:23, “The desire of the righteous is only good: but the expectation of the wicked is wrath.”

Pro 31:8, “Open thy mouth for the dumb in the cause of all such as are appointed to destruction.”

Isa 66:15, “For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire.”

Jer 4:4, “Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings.”

Jer 25:37, “And the peaceable habitations are cut down because of the fierce anger of the LORD.”

Lam 4:11, “The LORD hath accomplished his fury; he hath poured out his fierce anger, and hath kindled a fire in Zion, and it hath devoured the foundations thereof.”

Mat 24:51, “And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.”

Luk 12:46, “The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers.”

Joh 3:36, “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.”

Rom 1:18, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness.”

Rom 5:9, “Much more then, being now justified by his blood, we shall be saved from wrath through him.”

1Th 1:10, “And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.”

2Th 1:8, “In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ.”

2Th 1:9, “Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.”

Heb 10:30, “For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.”

2Pe 2:9, “The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished.”

Rev 21:8, “But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.”

13. There are varying degrees of punishment in Hell.

Zec 1:6, “But my words and my statutes, which I commanded my servants the prophets, did they not take hold of your fathers? and they returned and said, Like as the LORD of hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us.”

Mat 23:14-15, “Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation. Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.”

Mar 12:40, “Which devour widows’ houses, and for a pretence make long prayers: these shall receive greater damnation.”

Luk 20:47, “Which devour widows’ houses, and for a shew make long prayers: the same shall receive greater damnation.”

Heb 10:28-29, “He that despised Moses’ law died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?”

Pro 9:18 suggests that Hell has various “depths,” or locations where degrees of punishment are inflicted.

Pro 9:18, “But he knoweth not that the dead are there; and that her guests are in the depths of hell.”

14. Once a person enters Hell, he cannot leave. Souls stay there until Judgment Day.

Luk 16:26, “And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.”

Rev 20:15, “And whosoever was not found written in the book of life was cast into the lake of fire.”

The doomed have no hope of ever returning to anything that is good.

Job 8:13, “So are the paths of all that forget God; and the hypocrite’s hope shall perish.”

Pro 11:8, “The righteous is delivered out of trouble, and the wicked cometh in his stead.”

Ecc 9:4, “For to him that is joined to all the living there is hope: for a living dog is better than a dead lion.”

Isa 38:18, “For the grave cannot praise thee, death can not celebrate thee: they that go down into the pit cannot hope for thy truth.”

Lam 3:18, “And I said, My strength and my hope is perished from the LORD.”

Eph 2:12, “That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.”

1Th 4:13, “But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.”

15. We learn also that in Hell a person has his full senses. The rich man could see Abraham (Luk 16:23), as well as speak (Luk 16:24), as well as reason (Luk 16:24; Luk 16:27-28; Luk 16:30), as well as thirst (Luk 16:24), as well as hear (Luk 6:24-31), as well as feel (Luk 16:24) and probably he could smell the foul odour of Hell. A man can even show concern for souls of others (Luk 16:28). In Hell a person has a physical body.

Pro 1:12, ‘Let us swallow them up alive as the grave; and whole, as those that go down into the pit:”

Mat 5:29, “And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.”

Mat 10:28, “And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.”

16. Hell is a place of torment. Webster says the word “torment” means “ Extreme pain; anguish; torture .” This word is used four times in the story of the rich man and Lazarus. This torment is unceasing. It Luk 16:24-25, the Greek word “I am tormented” is the present, passive, indicative, used for continues action. There are two Greek words used in this story of the Rich Man and Lazarus (Luk 16:19-31), with each Greek word being used two times.

a. Strong says the Greek word (G931), which means “a touch-stone, torture.” The Enhanced Strong says this Greek word is used 3 times in the New Testament, being translated in the KJV as, “torment 3.” It refers to the physical pain caused by torture to the body of man.

b. Strong says the Greek word (G3600) means “to grieve.” The Enhanced Strong says it is used 4 times in the New Testament, being translated in the KJV as, “sorrow 2, torment 2.” It refers to the intense sorrow and anguish of a man’s soul who is being tortured.

Note that in Hell the physical limitations of grief are removed. By this, I mean that in Hell a person will grieve intensely and unceasingly for eternity. In this life, grief can be restrained by our physical limitations to bear it. For example, David and his men wept at Ziglag until they could weep no more. Their bodies would not allow grief to continue.

1Sa 30:4, “Then David and the people that were with him lifted up their voice and wept, until they had no more power to weep.”

In this life, a person can fall asleep and find relief from pain. However, in Hell weeping and torment will be not be limited by our physical capacity to endure pain. This torment will be intense and unceasing throughout eternity.

Psa 74:20, “Have respect unto the covenant: for the dark places of the earth are full of the habitations of cruelty.”

Amo 5:18-19, “Woe unto you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light As if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him.”

Mat 13:42, “And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.”

Mat 13:50, “And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.”

Mat 24:51, “And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.”

Mat 25:30, “And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.”

Luk 12:47-48, “And that servant, which knew his lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.”

The torments placed upon mankind in Hell include destruction. Every aspect of the human make-up is in a process of being destroyed as a form of eternal torment.

Job 21:30, “That the wicked is reserved to the day of destruction? they shall be brought forth to the day of wrath.”

Job 31:3, “Is not destruction to the wicked? and a strange punishment to the workers of iniquity?”

Job 31:23, “For destruction from God was a terror to me, and by reason of his highness I could not endure.”

Psa 9:17, “The wicked shall be turned into hell, and all the nations that forget God.”

Psa 16:10, “For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.”

Psa 32:10, “Many sorrows shall be to the wicked: but he that trusteth in the LORD, mercy shall compass him about.”

Psa 88:11, “Shall thy lovingkindness be declared in the grave? or thy faithfulness in destruction.”

Psa 103:4, “Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies.”

Psa 139:19, “Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men.”

Pro 10:29, “The way of the LORD is strength to the upright: but destruction shall be to the workers of iniquity.”

Pro 11:21, “Though hand join in hand, the wicked shall not be unpunished: but the seed of the righteous shall be delivered.”

Pro 15:11, “Hell and destruction are before the LORD: how much more then the hearts of the children of men.”

Pro 21:15, “It is joy to the just to do judgment: but destruction shall be to the workers of iniquity.”

Pro 31:8, “Open thy mouth for the dumb in the cause of all such as are appointed to destruction.”

Isa 1:28, “And the destruction of the transgressors and of the sinners shall be together, and they that forsake the LORD shall be consumed.”

Mat 7:13, “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat.”

Mat 23:33, “Ye serpents, ye generation of vipers, how can ye escape the damnation of hell.”

Luk 13:3, “I tell you, Nay: but, except ye repent, ye shall all likewise perish.”

Luk 16:23, “And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.”

Rom 3:16, “Destruction and misery are in their ways.”

2Th 1:9, “Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.”

2Pe 2:9, “The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished.”

17. Hell is a place of intense fear, which torments the doomed for eternity.

Job 18:14, “His confidence shall be rooted out of his tabernacle, and it shall bring him to the king of terrors.”

Job 31:23, “For destruction from God was a terror to me, and by reason of his highness I could not endure.”

Psa 55:4, “My heart is sore pained within me: and the terrors of death are fallen upon me.”

Psa 73:18-19, “Surely thou didst set them in slippery places: thou castedst them down into destruction. Oh, how are they brought into desolation, as in a moment! they are utterly consumed with terrors.”

Pro 10:24, “The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted.”

Heb 10:31, “It is a fearful thing to fall into the hands of the living God.”

18. Hell is a place where the doomed are naked, humiliated and ashamed.

Isa 5:14, “Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it.”

Isa 5:15, “And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled.”

Isa 57:9, “And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase thyself even unto hell.”

Rev 16:15, “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.”

19. Hell is a place where the doomed are not longer shown mercy.

Psa 36:5, “Thy mercy, O LORD, is in the heavens; and thy faithfulness reacheth unto the clouds.”

Psa 62:12, “Also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work.”

Psa 103:4, “Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies.”

Psa 103:17, “But the mercy of the LORD is from everlasting to everlasting upon them that fear him, and his righteousness unto children’s children.”

20. Hell is a place where there is no peace.

Isa 57:21, “There is no peace, saith my God, to the wicked.”

Eze 7:25, “Destruction cometh; and they shall seek peace, and there shall be none.”

21. In hell the doomed no longer have any purpose.

Psa 6:5, “For in death there is no remembrance of thee: in the grave who shall give thee thanks.”

Psa 88:5, “Free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand.”

Psa 88:12, “Shall thy wonders be known in the dark? and thy righteousness in the land of forgetfulness.”

Pro 10:28, “The hope of the righteous shall be gladness: but the expectation of the wicked shall perish.”

Ecc 6:4, “For he cometh in with vanity, and departeth in darkness, and his name shall be covered with darkness.”

Ecc 9:10, “Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.”

22. In hell the doomed will not be able to rest their weary bodies.

Isa 57:20, “But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.”

Rev 14:11, “And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.”

23. In hell the putrid and rotting stench is unbearable.

Mar 9:25, “When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him.”

Rev 18:2, “And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.”

24. In hell there will be no water to quench man’s unbearable thirst.

Zec 9:11, “As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.”

25. In hell worms and maggots will feed upon the decaying flesh of the doomed.

Job 21:26, “They shall lie down alike in the dust, and the worms shall cover them.”

Job 24:20, “The womb shall forget him; the worm shall feed sweetly on him; he shall be no more remembered; and wickedness shall be broken as a tree.”

Isa 14:11, “Thy pomp is brought down to the grave, and the noise of thy viols: the worm is spread under thee, and the worms cover thee.”

Mar 9:44, “Where their worm dieth not, and the fire is not quenched.”

Mar 9:46, “Where their worm dieth not, and the fire is not quenched.”

Mar 9:48, “Where their worm dieth not, and the fire is not quenched.”

26. In Hell the screams of the tormented doomed is unbearable.

27. God is a righteous judge in sending men to hell for eternity.

Deu 16:18, “Judges and officers shalt thou make thee in all thy gates, which the LORD thy God giveth thee, throughout thy tribes: and they shall judge the people with just judgment.”

Deu 16:20, “That which is altogether just shalt thou follow, that thou mayest live, and inherit the land which the LORD thy God giveth thee.”

Deu 32:4, “He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he.”

Psa 7:9, “Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins.”

Psa 96:10, “Say among the heathen that the LORD reigneth: the world also shall be established that it shall not be moved: he shall judge the people righteously.”

Psa 96:13, “Before the LORD: for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth.”

Pro 11:1, “A false balance is abomination to the LORD: but a just weight is his delight.”

Pro 17:26, “Also to punish the just is not good, nor to strike princes for equity.”

Ecc 3:17, “I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work.”

Isa 45:21, “Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the LORD? and there is no God else beside me; a just God and a Saviour; there is none beside me.”

Zec 8:16, “These are the things that ye shall do; Speak ye every man the truth to his neighbour; execute the judgment of truth and peace in your gates.”

Act 17:31, “Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.”

Luk 16:20 Comments – Adam Clarke says the name “Lazarus” is the Greek form for the Hebrew name “Eliezar.” [252]

[252] Adam Clarke, The Gospel According to St. Luke, in Adam Clarke’s Commentary, Electronic Database (Seattle, WA: Hendrickson Publishers Inc., 1996), in P.C. Study Bible, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), notes on Luke 16:20.

Luk 16:23 “And in hell he lift up his eyes” – Word Study on “hell” Strong says the Greek word (G86) means “the place (state) of departed souls.” The Enhanced Strong says this Greek word is used 11 times in the New Testament, being translated in the KJV as, it is translated “hell 10, grave 11.”

Comments – The Greek mythological god of the lower world was called Hades, or Pluto. [253]

[253] Jessie M. Tadlock, Greek and Roman Mythology (New York: The Century Company, 1917), 189.

Luk 16:22-23 Comments – “into Abraham’s bosom.in his bosom” This phrase is used figuratively to describe the position of Lazarus with Abraham. This term is used when the Jews of this period in history gathered around a table. There were no chairs. Therefore, people reclined on the floor leaning on their left side, with their feet pointed away from the table. When a cushion or a floor mat was used to recline in this fashion, it gave the person in front a position of literally leaning close to the bosom of the person behind him.

The person of highest rank was given the chief place at the table. Those of more important positions were placed next to the chief guest. To recline next to someone was associated with being intimately acquainted with that person.

This phrase is used in Joh 1:18 to reveal that Jesus holds the closest relationship with God the Father of any man. It means that Jesus knows the Father more intimately that anyone and is thus, qualified to make Him known.

Joh 1:18, “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.”

Joh 1:18 reveals that Jesus still holds that perfect relationship with the Father that He has from eternity. Jesus’ position with His Father has not been lowered in any way.

This phrase says basically the same thing that Joh 1:1 reveals. It tells us that Jesus was pre-existent, that this pre-existence was with the Father, and that Jesus shared intimate fellowship with the Father so as to share in His same character.

This phrase is used in other passages in Scripture. It is used of Sarai giving Hagar to Abraham.

Gen 16:5, “And Sarai said unto Abram, My wrong be upon thee: I have given my maid into thy bosom ; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.”

John the apostle’s tender relationship with Jesus gave him the position of lying in the bosom of Jesus at mealtime.

Joh 13:23, “Now there was leaning on Jesus’ bosom one of his disciples, whom Jesus loved.”

It is used in Luk 16:22-23 to show the intimate fellowship with Abraham and Lazarus.

In his book Heaven: Close Encounters of the God Kind Jesse Duplantis describes his encounter with Abraham while having a divine visitation to Heaven. When Abraham came to meet Jesse he offered him a cup of water to drink. He said, “I’m Abraham. Paradise is my place. (Jesus describes Paradise as a beautiful garden leading into the City of God.)I have come to help you. I meet all the people who come here because Paradise is my bosom.” [254] Jesse explained that Abraham comes to meet everyone who enters Heaven because we are all children of Abraham.

[254] Jesse Duplantis, Heaven Close Encounters of the God Kind (Tulsa, Oklahoma: Harrison House, 1996), 76-8.

Luk 16:24 Comments – Bill Wiese, who wrote the book 23 Minutes in Hell, which is an account of his experience in hell, explains that a person’s senses and understanding are heightened in hell. [255] He understands more clearly than upon earth. Thus, the rich man recognized Abraham because of his heightened knowledge. Otherwise, the rich man would not have known this him.

[255] Bill Wiese, 23 Minutes in Hell (Lake Mary, Florida: Charis House, c2006), 6, 7, 10. Wiese quotes Erwin Lutzer, who said that in Hell a person has “heightened perception and a better understanding.” [see Erwin W. Lutzer, One Minute After You Die (Chicago: Moody Publishers, 1997), 39].

Luk 16:31 “neither will they be persuaded” Comments – Salvation comes through the conviction of sins (Act 26:28).

Act 26:28, “Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.”

Luk 16:30-31 Comments The Children of Israel did not Believe – Neither did the children of Israel believe and trust God, although they saw many signs and wonders.

Fuente: Everett’s Study Notes on the Holy Scriptures

Luk 16:14. And they derided him. The original word is very emphatical; : “They mocked him by a scornful motion of the mouth and nose,”as well as by what they spake to him. The word might be rendered they sneered. There was a gravity and dignity in our Lord’s discourse, which, insolent as they were, would not permit them to laugh out; but by some scornful air they hinted to each other their mutual contempt.

Fuente: Commentary on the Holy Bible by Thomas Coke

Luk 16:14-15 . The mocking sneer ( , Luk 23:35 ; 2Sa 19:21 ; Psa 2:4 ; Psa 34:19 ; Psa 3 Esdr. Luk 1:53 ) of the Pharisees, who indeed so well knew their pretended sanctity to be compatible with their striving after temporal possessions, Jesus, in Luk 16:15 , discloses at its source , which was the self-conceit of their righteousness. . . ., ye are the people who make yourselves righteous (i.e. declare yourselves as righteous) before men . Contrast: the divine as it especially became the substance of the Pauline Gospel. [201] The Pharisee in the temple, Luk 18:11 f., gives a repulsive illustration of the , and he even ventures it in the presence of God.

. . . .] since, indeed, that which is lofty (standing in high estimation) among men is an abomination before God . Comp. Psa 138:6 . Thence it is plainly evident that God knows your (evil) hearts, otherwise that which is lofty among men would also be highly esteemed with Him, and not appear as an abomination. This generally expressed judgment of God has as its concrete background the seemingly holy condition of the Pharisees, and hence is not indeed to be arbitrarily limited ( multa , quae, etc., Kuinoel); but, moreover, neither is it to be pressed to an absolute and equal application to all, although in relative variation of degrees it is valid without exception. Schleiermacher and Paulus find a concealed reference to Herod Antipas; but this without the slightest hint in the connection could not possibly present itself to the hearers; the less that even Luk 16:18 cannot be referred to the relation of Herod to Herodias (see already Tertullian, c. Marc . iv. 34), since this latter was not forsaken by Philip, but had separated herself arbitrarily from him.

[201] To attribute as the fundamental demand of Christianity to the influence of Pharisaism on the development of Christ (see especially, Keim, Der Geschichtl. Chr. p. 35) is the more doubtful, as this fundamental thought prevails throughout the whole Old Testament.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

5. The Parable of Lazarus and the Rich Man (Luk 16:14-31)

14And the Pharisees also, who were covetous, heard all these things: and they derided 15[] him. And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed 16[lofty, ] among men is abomination in the sight of God. The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth5 into it. 17And it is easier for heaven and earth to pass [away], than [for] one tittle of the law to fail [fall]. 18Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever [he that6] marrieth her that is put away from her husband committeth adultery.

19There was a certain rich man, which was clothed [and he was wont to array himself] in purple and fine linen, and fared sumptuously every day: 20And there was a certain beggar named Lazarus, which7 was laid at his gate, full of sores, 21And desiring to be fed with the crumbs which fell from the rich mans table: moreover [nay, even] thedogs came and licked his sores. 22And it came to pass, that the beggar died, and was carried by the angels into Abrahams bosom: the rich man also died, and was buried23[entombed]; And in hell [hades] he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. 24And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. 25But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is [here8] comforted, and thou art tormented. 26And beside all this, between us and you there is a great gulf [chasm] fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. 27Then he said, I pray thee therefore, father, that thou wouldest send him to my fathers house: 28For I have five brethren; that he may testify unto them, lest they also come into this place of torment. 29Abraham saith unto him, They have Moses and the prophets; let them hear them. 30And he said, Nay, father Abraham: but if one went 31[should go] unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded [or, won over, V. O.], though one rose from the dead.

EXEGETICAL AND CRITICAL

Luk 16:14.Derided Him, [lit., turned up the nose at], 2Sa 19:21; Psa 2:4. An unequivocal, and at the same time hateful, token of deep contempt, whose cause is easy to give, especially in this case. The rich Pharisees looked down on the poor Nazarene with contempt, as if they would say: You have spoken very trippingly about the use or misuse of riches, but we have no mind whatever to trouble ourselves about your counsel. The answer of the Saviour, Luk 16:15, gives us to see how He views this hypocritical pride as the deepest source of this contempt.

Luk 16:15.Ye are they.An expression almost like the well-known one of the prophet Nathan, 2Sa 12:7 : Thou art the man!Justify yourselves.Comp. Luk 11:39 seq. and Luk 18:10, where the image of a Pharisee is delineated who will justify himself even in the eyes of God.But God knoweth your hearts.Comp. 1Sa 16:7; Psa 7:10.

For what is lofty.The Saviour, of course, speaks not of that which actually in a moral respect stands high and may stand high, but only that which in mens eyes is prominent above other things, of which is high ., in general, a thing which in the eyes of the holy God is abhorrent and damnable; in a special sense, also, impurity, which was often connected with idolatry; therefore , Mat 24:15; Mar 13:14, and the union of and , Rev 21:27. Here the word is chosen with the more striking force, because the Pharisees considered themselves as very especial favorites of God.

Luk 16:16. The law and the prophets.Even from old time the expositors of Luk 16:16-18 have been divided into two classes. Some give up all connection; so, e.g., De Wette: Luk 16:16-18 stand isolated; every attempt made to demonstrate a connection has been a failure. Among the Dutch theologians, Van Der Palm believed that Luke, before beginning on a new page a new parable, in order to make use of the yet vacant space of his almost fully occupied former leaf, noted down some disconnected sayings of the Lord, without any historical connection. Others, on the other hand, have, with more or less success, sought to state the connection, as well of these sayings with the rebuke in Luk 16:15, as also with the parable, Luk 16:19-31. According to Stier, e.g., All the single sayings fit exactly into most intimate unity. According to Meyer, the actual centre of gravity falls upon Luk 16:17, while Luk 16:16 is merely introductory, and Luk 16:18 is an example which is intended to explain more particularly the previous declaration of the continuing validity of the law. According to Lange, L. J., iii. p. 464, the Saviour will give the Pharisees to feel that their time is over, and that without their own notice a new period has dawned. The whole exposition of the latter deserves to be compared in its connection. Even the very great diversity of these attempts proves how difficult the question itself is. We, for our part, are acquainted with no statement of the course of thought of these three verses, whose simplicity and naturalness satisfy us in every respect, and we therefore regard it as easier to explain each of these three verses for itself than to state in a satisfactory manner how they are connected with one another, and why the Saviour on this occasion held up precisely these recollections before the avaricious Pharisees.

Were until John.Not is to be supplied (Ewald, De Wette), but , or something of the kind. In any case, the Saviour will intimate, not that the Old Testament Dispensation was now abrogated (Olshausen), but that the Old Testament up to John constitutes a whole fully complete within itself, which, as the period of preparation, now gives place to the word of fulfilmentthe preaching of the kingdom of God.

And every man presseth into it, or, Every man useth violence against it.Comp. Mat 11:12-13. We cannot agree with the common view that here the impulse of enthusiastic interest and the impetuous longing to press into the kingdom of God is indicated. The connection, Luk 16:14-15, appears to lead us rather to the thought that it is here a hostile assault that is spoken of, in which the inward malice of the heart reveals itself. In view of the augmenting opposition which the Saviour found in Israel, He could hardly have meant to say that so general an eagerness for entrance into His kingdom existed. But especially does the necessity of an explanation in an unfavorable sense strike the mind when we compare the parallel passage in Matthew in its whole connection. The , the powerful of the earth, were in Jesus days, at all events, not in fact very much devoted to the cause of the kingdom of God, comp. Mat 11:16-19; Luk 7:29-30, and what ground could the Saviour have had to speak here of an impulse of heart on the part of many, which, at all events, was wanting to the Pharisees? By our explanation, on the other hand, it is, perhaps, possible to show some connection with Luk 16:14. The Saviour will then say: How hostilely soever ye are disposed towards a kingdom of God, which (Luk 16:16) was announced by the law and the prophets, yet the laws demands and threatenings hold continually good (Luk 16:17) in undiminished force (an example, Luk 16:18), and ye will, therefore, not escape the judgment of the God who knows your hearts, Luk 16:15. [I cannot accede to the authors view of this passage In the first place, his arguments drawn from the connection do not appear to have great weight, for the original connection is evidently that given in the parallel passage, Mat 11:12. Then his identification of the in Mat 11:12 with the powerful of the earth, who were opposed to Christ, is quite gratuitous. Persecution against the kingdom of God, to any considerable extent, between the first preaching of John and the period here mentioned, there had not been; while there had been from that period on, a widespread and enthusiastic pressing forward to hear the preaching concerning the kingdom of God, and, on the part of many, a pressing into it. The every man of Luke, besides that it is hardly so exact as the terms used by Matthew, need no more be taken with absolute literalness than Pauls mention of the Gospel as being preached to every creature under heaven. Besides, the whole complexion of both passages shows that, although our Lord, as Alford remarks, here contrasts the actual existence of the kingdom of heaven, as a present and powerful fact, with the bare prophesying of it by John and the prophets, yet He is aware how much that is ill-considered and external there is in this present enthusiasm. Nor do I see any reason why the Presents and , in Matthew and Luke, may not have the tentative sense so frequently found in the Present and Imperfect, and be nearly equivalent to essay to press into it, or with vehement exertion to appropriate it, with the implication that the future will show how far this eagerness will accomplish its end.C. C. S.]

Luk 16:17. And it is easier.Comp. Mat 5:18-20, and Lange, ad loc. The Saviour, it is true, teaches here no external validity of the law; for, according to his own teaching, heaven and earth will one day pass away, Mat 24:35, but till the dawn of the new economy the moral obligation of the law remains in inviolable force. In the world of perfection there is no longer need of a law, since every one purposes the right to himself. As, therefore, for God there is no law, so is there also for the perfected world no law. For, like God, so is also this a law unto itself.

Luk 16:18. Whosoever putteth away his wife.According to the most, a special example by which the principle expressed in Luk 16:17 is further established. The singularity of this example misled Olshausen to the curious view that here we have to understand spiritual idolatry of the Pharisees, who honored Mammon more than Jehovah, and has brought Stier to the conjecture that here there is an indirect allusion to the scandal which Herod had given, Mar 6:18. Possibly it is true, but, in our apprehension at least, not probable. Is it not much simpler to assume that Luke, who nowhere else in his gospel has a place to take in the doctrine of the Saviour respecting the inviolableness of marriage (comp. Mat 19:3-12), here, on the mention of the inviolableness of the law, without observing the original historical connection, adds the statement of a particular from which it may appear how strictly the Saviour regarded its moral precepts? In a more complete form we find this precept respecting marriage and divorce noted down, Mat 5:31-32. But if our Lord really uttered this the second time on this occasion, we may then confidently suppose that He paused in His discourse a moment or so before He proceeded to deliver the parable of Lazarus and the Rich Man.

General Remarks on the parable of the Rich Man and Lazarus.Manifestly this parable was uttered by reason of that which took place Luk 16:14-15, with a look at the Pharisees. It stands in this place very congruously, for it has the unmistakable purpose of teaching these people to see of how little value it is to show ones self pious before men when one is reprobate before God; to give them to feel the baseness of an unloving temper, of which they had already made themselves guilty in their judgment of the publicans, Luk 15:2; but especially to draw their attention to the terrible consequences of the misuse of earthly good, to which their hearts clave so closely. The intention of the parable, therefore, is not to give a special instruction about future retributionalthough we thankfully accept the rays of light that fall upon this also, yet it is immediately obvious that the whole parable is veiled in the costume of the Jewish eschatologybut to proclaim the great truth, that if one neglects the application of wealth to beneficent purposes, this becomes the source of eternal calamity. So far, this parable is the obverse of the foregoing, and stands in a natural connection with it. Whoever, like the Steward, makes himself friends of the unrighteous Mammon, is received into the eternal tabernacles; whoever, out of pride and selfishness, does not expend his treasure to this end, is appointed to everlasting torment!

In particular, the first part of the parable, Luk 16:19-26, has this definite purpose, while Luk 16:27-31 must be regarded more as an appendix, which in a parabolical form occupies the place of an application of the whole delineation. In this representation, also, some (De Wette, Strauss, the Tbingen school) have been disposed to see a proof that the Saviour found in earthly riches something to be reprobated, and in poverty itself something meritorious, and have appealed for the truth of this to the fact that here there is no more mention of the moral demerit of the rich man than of the piety of the poor man, and that Abraham only refers to the different lot of the two here below (Luk 16:25), which is now reversed. Yet the onesidedness and superficiality of this inference is obvious of itself. Faults of the rich man in act, definite examples of his want of love, it is true, do not appear in the parable; yet from this very fact appears the beauty of the representation, the deep earnestness of the moral: not the good which the rich man does, but the good which he omits, is sufficient to condemn him before God. Could the Saviour make His teaching, Luk 16:9, more impressive than by a representation which shows how a man who omitted this, and gave ear not to love but to selfishness, became everlastingly unhappy? In order to be banished into eternal torment, it was not even necessary that one should have maltreated a poor Lazarus upon earth; even those who allowed him to pine helplessly away and left him to the care of the dogs would have to give a heavy reckoning of it! Just such an apparently blameless gormandizer was the one to be held up as a mirror to the Pharisees who appeared pious before men; in the rich man too there was nothing, so the common opinion was, to blame, and yethe came to the place of torment. Besides, there are not wanting indirect proofs of the moral condemnableness of the rich man; in Gehenna he still desires bodily refreshment; he repeatedly imagines himself capable of directing Lazarus, as if the latter were in his service; nay, in the entreaty that one might go from the dead to his brothers (Luk 16:30), there is implied the indirect confession that he himself had not been converted. As respects Lazarus now, he is in this delineation not the chief but a subordinate character, who appears more as suffering than as acting. But hardly would the Saviour have represented him as carried by the angels into Abrahams bosom if he could have shown to his ancestor no other letter of recommendation than his former poverty. And have we here liberty so entirely to overlook the high significance which is implied in his humble silence?

It is, finally, entirely unnecessary, with some expositors, to assume that the Saviour here wished to give a true history of a living or deceased man. Even if it is true, according to tradition, that at that time there had been a well-known beggar at Jerusalem who bore the name of Lazarus, yet it is entirely accidental that the poor man in the parable had the same name with him. The conjecture, indeed, is obvious that the Saviour in naming him so was thinking especially of His but just deceased friend at Bethany, whither His own journey was now directed; but this does not admit of proof. But least of all have we here to find allusion to Annas, with his five sons and his son-in-law, Caiaphas, whose Sadducean frivolity the Saviour in such a way is supposed to have held up to view. Such a thing, certainly, was not according to His spirit, and might also have had the appearance of a personal feud. Had this set at that moment risen before the Saviours mind, He would, perhaps, have chosen other numbers, in order to avoid even the appearance of so unseemly an allusion. But that here something higher than an isolated historical truth, that the highest ideal really lies at the basis of this whole parabolic discourse, we hope we need not now for the first time remind our readers.

Luk 16:19. A certain rich man.The omission of the name is no sign of reprobacy (Euthym. Zigab. and others), but a means of generalizing the representation. That the Saviour undertook to draw from life one of Sadducean sentiments is entirely without proof. Nullum adest vestigium vel mentio transitus ullius a Pharisis ad Sadducos, says Bengel with justice; and it can scarcely be doubted that among the Pharisees also there were not a few to whom the description of the rich mans sumptuous manner of life was fully applicable, comp. Psa 73:4-9. As entirely without proof is it that our Lord had the history of historical characters of earlier times, Saul, Laban, or others, in mind.In purple and fine linen.The first the designation of the Syrian upper garments; the other of the Egyptian upper garments. Fine linen, byssus, an Egyptian linen that was sold for twice its weight in gold, mentioned also in Rev 18:12, in association with silk, comp. Pliny, H. iv. 19, 1, and many other passages gathered by Wetstein, ad loc. That the rich man was accordingly clothed above his position (Starke), we do not for this reason alone need to assume. But that under the byssus garment no heart full of love and sympathy beat, appears sufficiently from the sequel of the parable.

Luk 16:20. Named Lazarus.Perhaps a symbolical name, , the Helpless, Forsaken (Olshausen, Baumgarten, Cramer, Lange). According to Lightfoot and Meyer, a contracted name, which denotes Deus auxilium (Eleazar, Godhelp). If we assume that the Saviour was in His thoughts with the dying friend at Bethany (see above), then the giving of the name is sufficiently explained. In no event is there here (De Wette) a traditional confusion with John 11.

Laid at his gate, .He had been laid there by others, who either wished to rid themselves of him, or to secure to him what fell from the rich mans table (Stier, Meyer), and he remained lying there helpless, as if for a daily silent reproach to the unloving temper of the rich man.Full of sores (entirely covered therewith, )Desiring to be fed.Comp. Mat 15:27. Whether this wish was fulfilled or not the Saviour does not directly say; yet quite early the gloss crept into the text, , See the Vulgate and Luk 15:16. Critically untenable, yet as an explanation correct, so far as this, that the wish of Lazarus, as a rule, was not fulfilled, as appears from what follows.

Luk 16:21.Nay, even the dogs came and licked his sores.The enigmatical . appears to be best understood in such a sense that thereby not a diminution but an augmentation of his misery is stated. That the poor man got no crumbs at all from the rich mans table, the parable, it is true, does not say; how could he indeed have then remained lying at the gate without famishing? But although he now and then got only the crumbs and scarcely the crumbs, he yet saw even this meagre fare partially disputed him by the dogs. Understand masterless dogs which ran around on the streets of the capital [as everywhere in Western Asia, comp. Psa 59:6.C. C. S.], and allured by so rich a fall of crumbs as that from the table of the rich man, now robbed even the poor beggar of a part of that which perhaps had now and then fallen to his share. [The crumbs are, of course, not the trifling fragments which would fall from one of our tables, but the soft part of the thin cakes of bread in use in the East, which the wealthy, it appears, are sometimes accustomed to wipe their fingers with, and throw it under the table, themselves eating only the crustC. C. S.] These wild and unclean brutes, moreover, licked his sores, and thereby increased the pain of the helpless Lazarus. To describe his suffering as mitigated through the compassion of the brutes, would be directly opposite to the intention of our Lord. The antithesis of and gives us occasion here to suppose a climax in the mournful scene, rather than an anti-climax. Neither is the suffering of the rich man in Sheol mitigated by anything; and even though we assume that it was the Saviours intention to oppose the compassion of the brutes for the fate of Lazarus to that of the rich man, a sympathy of this kind, if it stopped there, must have heightened his misery the more. Comp. Meyer, ad loc. [It is undoubtedly true that the mention of the dogs licking the sores of Lazarus is meant to heighten our conception of his misery. There are two ways now of heightening this; one is to represent the dogs licking his sores as a new infliction, the other is to represent his misery as so great that the very dogs had pity on him. The latter, which is the common view, appears at once more forcible and more natural, to say nothing of its agreement with the effects of the touch of a dogs tongue, whose grateful smoothness every one is acquainted with. The view of the author, therefore, though supported by Meyer, is justly rejected by Bleek, De Wette, and Alford.C. C. S.]

Luk 16:22.And it came to pass.With this transition the theatre of the history is at once transferred into another world. En subita mutatio: qui modo non hominum tantum, sed et canum ludibrium fuerat, repente Angelorum ministerio honoratur. Grotius.Carried by the angels.As, of course, is understood, as to his soul. That Lazarus is not buried at all, but carried, soul and body, into Abrahams bosom, where he now lives again and is happy (Meyer), is an explanation incapable of proof. Respecting other Israelites, concerning whom it is said that they have come into Abrahams bosom, no one doubts that nevertheless their bodies, as usual, were committed to the earth. Why then should it have been otherwise with Lazarus? No, his burial was (Euthymius) so mean, that in comparison with that of the rich man it deserves no mention, and the contrast lies rather in the honor that was shown to the two, to the rich man here, to the poor man yonderto the rich man by pall-bearers, to the poor man by angelsto the rich man as to his body, to the poor man as to his soul.Into Abrahams bosom.A metaphorical expression of the blessedness which immediately after death was prepared for pious Israelites in common with their blessed ancestor (Joh 8:56). In all probability the expression is synonymous with Paradise, Luk 23:43 (Light foot). In Sheol, the general appellation for the abode of departed spirits, the Jews, as is known, distinguish, on the one hand, a place of punishment, Gehenna; on the other hand, Paradise, for the pious. We have to understand the rich man as being in the former; Lazarus as being in the other. The two are so near one another that the inhabitants can see each other and hold converse. See De Wette, Bibl. Dogm. 178182.

Luk 16:28. And in Hades, .General designation of the abode of departed spirits, while from the immediately following it appears that he found himself in that special place which is named the place of punishment, the . . As this was conceived as being in the deepest part of Hades, one would have had to look up (Lange) in order to be able to discover the condition of the blessed. The rich man is now represented as awakening from a condition of momentary unconsciousness to full consciousness, and one of the objects which he first discovers in Abrahams bosom (, the customary plural of the Greeks also) is the familiar Lazarus reposing there.

Luk 16:24.Father Abraham.He knows Abraham, therefore, and recognizes him as his ancestor; as Abraham also afterwards does not refuse to address him as , without, however, this merely outward relationship availing him anything. He desires that Lazarus may be sent to him to cool with a single waterdrop his burning tongue. The gastronome feels him self now so severely punished, precisely in that part of his frame with which he had so long sinned, and desires only a brief refreshment, perhaps only so slight a one because he had seen the man in the uncleanness of his sores (Lange). It is noticeable that he still imagines himself able to direct Lazarus, whom he had all his life lightly esteemed. Even so does he afterwards despise Moses also (Luk 16:30). Only his external condition, what surrounds him, is altered, but not his individuality.

Luk 16:25. Son, remember.It looks very much as if, according to Abrahams declaration, Lazarus is only comforted for the reason that he has suffered on earth, and the rich man only tormented for the reason that he on earth had received only good. But in order to be fair, this answer must be complemented with all which the parable gives us on good grounds to conjecture of the moral condition of both, while at the same time the antithesis between and without a pronoun, is not to be overlooked. What the rich man had enjoyed was really his good, had been in his eyes the highest good; the , on the other hand, which came upon Lazarus, were not actually his, but as providences of God he had borne them with meekness.Now he is here comforted.The received into the text strengthens the local character of the representation, but the by no means warrants us in assuming that it is not an irrevocable and final term that is spoken of (Stier). One may surely, in a place of torment, still have room for reflections, without, for that, a better future being disclosed along with this possibility. Or was, forsooth, the of Lazarus also merely something provisional ?

Luk 16:26. And besides all this.Statement of the ground why it is literally impossible to him to fulfil the rich mans wish, even if he desired it. , literally a cleft when two places are so parted from one another by a torrent or fall of earth, that an unfathomable depth or immeasurable breadth is between, 2Sa 18:17; Zec 14:4. The here-indicated thought of an irrevocable separation is in itself intelligible enough, but the form in which the Saviour here expresses it is entirely peculiar. The Greeks, it is true, know of a in Tartarus; this; however, is not regarded as a space separating two regions; but the Rabbins speak only of a dividing wall between the two parte of Hades, or of an intervening space of an hand-breadth, nay, even only of a hairs breadth. Then also the hope of, perhaps, even yet getting over this is very much weakened by the statement of the particular purpose for which this cleft is established, namely, for the very purpose () of rendering the transition from one to the other side impossible. For the explanation of the imagery, compare the well-known passage of Virgil, neid, 6:126.:

Facilis descensus Averni,
Noctes atque dies patet atri janua Ditis:
Sed revocare gradus, superasque evadere ad auras,
Hoc opus, hic labor est.

Luk 16:27. I pray thee, therefore.It appears almost as if the unhappy man sought some mitigation of this torment in continuing the conversation, although he could scarcely have hoped for the granting of his petition. For the second time he addresses himself to Abraham, that he may send Lazarus to his brethren. Perhaps he remembers that he by word and example had encouraged them in their sinful life, and feels himself, therefore, the more constrained to adventure an attempt for their delivery. , here without definite object (otherwise, Act 20:21, and elsewhere). . Wahl; per deum hominumque fidem testor vel affirmo; de adhortantibus: graviter moneo. An actual statement that sin is so terribly punished, he does not consider as any longer necessary for his brothers, but so much the more ardently does he long that by irrefragable testimony that may be confirmed to them, which they know indeed, but in their hearts do not believe.

Luk 16:29. They have Moses and the prophets.This time the compassionate is omitted, and the tone becomes sterner, in order in the last answer of Abraham, Luk 16:31, to pass over into a distinct and inexorable refusal. Moses and the prophets here appear as the summary of a Divine revelation of all that which was needful for Israel in order to find the way to life. To hear these means, of course, not simply to listen to them externally, but designates also at the same time an actual obedience and following of their precepts. That the Hagiographa are included in this mere summary of the Old Testament is, of course, understood.

Luk 16:30. Nay, Father Abraham.The unhappy one now pretends to know his brothers better than Abraham himself, but acknowledges at the same time thereby that he had not repented, and therefore his condemnation was a righteous one.

Luk 16:31. If they hear not Moses and the prophets.Comp. Isa 8:19; Isa 34:16; Joh 5:45. A reference to Elijahs appearance (Baumgarten-Crusius) is by no means contained here. But the resurrection of Jesus, which was announced to the Jews without moving them to faith, may in a certain measure serve as an indirect confirmation of this declaration of our Lord. The enmity against Lazarus also, who had risen from the dead, Joh 12:10, although he, it is true, had brought them no positive intelligence from Hades, affords the proof that no extraordinary signs can constrain the impenitent man to faith when he once refuses to give heed to the word of God and His ambassadors extraordinary. As to the rest, this conclusion of the parable must have shamed the Pharisees the more deeply the less it gave them ground to hope that their unappeasable thirst for miracles (Joh 4:48) would afterwards find yet more satisfaction. Quite natural, therefore, that they now again give unmistakable signs of how deeply they are offended with the word of the Saviour, which gave Him then occasion for the immediately succeeding warning in reference to .

DOCTRINAL AND ETHICAL

1. The distinction which appears to exist between the Saviour and Paul, when the former brings forward with emphasis the perfect inviolableness and eternal validity of the law, the other proclaims the abrogation of the law through the New Testament, by no means warrants the hypothesis that the Master thought differently, respecting this question of controversy, from His highly enlightened Apostle, and that, therefore, Christianity in Paul took a step beyond Jesus. On the contrary, here also the well-known rule is applicable: distingue tempora, et concordabit scriptura. The Saviour, who was speaking to His contemporaries in Israel, could not do otherwise than emphasize the relative truth that the law and the prophets remain in force; but Paul, who appeared in the midst of heathenism, must immediately proclaim that the ministry which preaches condemnation, the ministration of the letter, was abrogated. The word of the Saviour aims exclusively at the spirit, the heart; the eternal substance; the word of the Apostle, on the other hand, at the form, the letter, the external constraining authority of the Old Testament. How far Paul was in principle from Antinomism appears from Rom 3:31.

2. Whosoever putteth away his wife committeth adultery. According to this saying literally interpreted, it certainly appears as if our Lord declared Himself unconditionally against all divorce, and as if the Roman Catholic Church were fully right when she permits at the most a separatio quoad torum et mensam, but never quoad vinculum. We must, however, complement this declaration of the Saviour from Mat 5:32; Mat 19:9, and assume that the transgression by which marriage is dishonored by the one party gives to the other party also libertywe by no means say obligationto regard it on his or her side also as broken. Whether it is more Christian to make use of this permission or not, this is not to be deduced from the letter of the Saviours words, although we believe that it is in His spirit if the question is answered negatively. But, certainly, he who in the case stated avails himself of his liberty for a divorce, is not on this account alone to be condemned, and the innocent party, therefore, of two married people separated on this legitimate ground, need not be forbidden to conclude a new connection. The limitation is therefore here also by no means to be left out of consideration, for in the case of an actual divorce has already taken place, so that the legal one is only the normal continuation of it, and the injured spouse in this case does not abandon his wife, but an adulteress, who has ceased to conduct herself as his wife. In short: Jesus negatives the question whether the man could arbitrarily divorce the woman, and declares Himself against every one-sided and arbitrary divorce. De Wette.

3. The parable of Lazarus and the Rich Man is the sublimest delineation of this side and of that side of the grave in its astounding antitheses. What is the trilogy of a Dante, in which he sings Hell, Purgatory, and Heaven, compared with the trilogy of this parable, which places with few but speaking strokes the great whole of Earth, Gehenna, and Paradise at once before our eyes ? In the vesture of a figurative discourse which is taken from the eschatology of His time, the Saviour gives here the most astonishing disclosures, and lifts the veil which covers the secrets of the future.

4. The antithesis which in the parable takes place between the rich man and the poor man on earth, exhibits to us the picture of the most mournful reality. Comp. Pro 22:2. The Saviour, like Moses, is far from wishing to annihilate the distinction between the rich and the poor as if by a stroke of magic, Deu 15:7-11; Mar 14:7. He permits the antithesis here on earth to exist, and therein one of the greatest riddles of the righteous administration of Providence. But at the same time He removes the stumbling-block, inasmuch as He depicts to us this life not as the life, but only as the first half of our being, and inasmuch as He causes the light of eternity to rise over the dark night of this earth.

5. Although it is not the immediate purpose of this parable (see above), to give a special instruction about future things, yet many a question about the other world is here answered in a satisfactory manner. So much is shown to us at once: after death the life of the pious continues uninterruptedly, as well as that of the ungodly. Far from teaching a sleep of souls, the Saviour declares on the other hand that consciousness continues beyond the grave. The rich man sees, it is true, his external condition altered, but in his inner man he has remained the same. He knows who and where he is; he recognizes Lazarus; can speak of his fathers house, and his five brothers, and their moral condition is to him not unknown. Quite as puffed up as before, he looks down upon Lazarus, and his character yonder, therefore, still shows the same shadows as here. The pain which he suffers consists in a righteous retribution of the evil which he has done here; to Lazarus the crumb was refused, to him a drop is forbidden. [A refinement hardly borne out by the text.C. C. S.] Traces of true repentance he does not show, but he does of suffering and despair. He calls not on God but on father Abraham, and is not grieved at his sins but only at their consequences. Natural feeling for his brethren makes him tremble at the thought that they also may come to the place of torment, but indirectly he still excuses himself as if he had been in this life not sufficiently warned. No wonder that when such an inward difference exists between him and the blessed, an outward cleft also exists which can no more be filled up than passed over. Although the Saviour here speaks of the condition immediately after death, not of that after the Parusia, it appears, however, that according to His conception the sharp separation beyond the grave, between the children of light and those of darkness, becomes in any event a cleft and abyss. As well the doctrine of purgatory, as that of the Apocatastasis, is opposed by this parable, and according to the last word of Abraham to the rich man, we can on this side expect nothing more for the unbeliever than an irrevocable silence.

6. The happiness of the life to come consists, according to this parable, in this, that the redeemed of the Lord is comforted (, Luk 16:25). The soul, freed from the earthly probationary suffering, is carried by angels to a happier place. What the Saviour here teaches of the ministerium angelorum is indirectly confirmed by such passages as Luk 15:10; Heb 1:14, a. o. Paradise, which is here spoken of as the destined place of the blessed, must be carefully distinguished from the third heaven, 2Co 12:4, the dwelling-place of the perfected righteous. The Paradise is, on the other hand, in the intermediate state a place of incipient, although very refreshing, rest, in which the Jews conceived all the saints of the Old Testament as united in joy. By the bosom of Abraham, we are to understand the most swelling part of the garment, which is made by casting it around upon the breast. Here also, as in Mat 8:11-12; Luk 13:25-29, and other passages, future blessedness is designated under the image of a feast, where the favorite of the father of the family, in this case Abraham, so lies upon his couch that he can rest upon his bosom. The ideas of refreshment and fellowship are therefore here most intimately united. The poor Lazarus rests in the bosom of the rich Abraham, as if to show that not poverty or riches in itself, but faith and obedience, constitute the ground of their blessedness. This blessedness is experienced in union with others of the same character, as is also true of the state of perdition (comp. the ); but the thought of the fate of the damned does not disturb the rest of the blessed. With full composure Abraham can address the rich man, Lazarus can hear him without rejoicing, but also without giving him hope. How much more sublime is this representation than that in the Koran, e.g., where the blessed scoff at the damned, and gloat over the contemplation of their torments!

7. In our predilection for the first and chief end of the parable, we must not overlook the dogmatic and Christological importance of its second purpose. It is noticeable how the Saviour here also in unequivocal tone gives testimony for the sufficientia scriptur V. T. A fortiori may this testimony be extended also to the Scriptures of the New Testament. United, these means of grace are, for the enlightenment, for the renewal and sanctification, of the sinner, so perfectly adequate, that it is as inconceivable as fruitless to expect even yet more powerful voices of instruction. That, moreover, if the word is to accomplish this purpose, the operation of the Holy Spirit is absolutely necessary, is by no means denied by our Lord. The word is the seed for the new birth, yet sunshine and rain from above must make the seed fruitful upon the field. But there is no operation of the Spirit to be expected where the power of the word is lightly esteemed; the narrative shows sufficiently, that any extraordinary awakening, which any one believes himself able to bring to pass in any other way than that of the living , is of brief duration and doubtful significance. No sufferer can, therefore, reckon upon being saved by God in extraordinary ways, if he has despised the common way described in Gods word; and could even the sign of Jonah be again repeated, it would be in vain for him who despises the preaching of Jonah.

8. In the conclusion of this parable the Saviour utters at the same time a condemnation of all extraordinary attempts which are made in our time also by knocking-spirits, table-tippings, appearances of ghosts, somnambulism, &c., to come upon the trace of the secrets of the future world. Such a superstition is the less to be excused, because it is commonly united with secret unbelief in Gods word and testimony. It appears in this, moreover, only too plainly, that even those who fancy themselves in possession of such extraordinary energies and revelations, yet are often not converted, and therefore their obstinacy itself confirms the last word which Abraham has here uttered.

HOMILETICAL AND PRACTICAL

The truth, recognized by the conscience, opposed by the sinful heart.The enmity of the Pharisees against the preaching of the law of love.The Pharisaical temper exists in every natural man; they wish to appear righteous before God.God knoweth your hearts; this truth may be considered: 1. As a certain; 2. as a terrifying; 3. as a comforting, truth.The heaven-wide distinction between the judgment of God and the judgment of man, 1Sa 16:7.The Old Testament period, a period of preparation.So soon as the kingdom of God is proclaimed with power it is vehemently opposed.The inviolableness of the law: 1. In what sense? 2. with what right? 3. for what purpose, does the Saviour proclaim the inviolableness of the law?Married life transfigured by the Spirit of Christ.Divorce not something relatively good, but a necessary evil.

The rich and the poor meet together; the Lord is the maker of them both.How poor a rich man, how rich a poor man, may be: 1. In the present; 2. in the future, world.The rich man, a. poor in true joy; b. in sympathizing love; c. in well-grounded hope; d. in eternal happiness.The poor man, a. rich in calamities; b. rich in pain; c. rich in everlasting consolation.The comedy and the tragedy of earthly life only a few steps removed from one another.How the good living of the earth does not soften, but hardens, the heart.The inexcusableness of an unloving temper exhibited in the person of the rich man: 1. The poor man is alone; 2. hard by the door; 3. well known; 4. daily before his eyes; 5. incapable of labor; 6. modest enough not to complain; 7. content even with crumbs; 8. an object of the attention of the dogs, and yet is he contemned by the rich man.Death the end of the inequality of life. Comp. Job 3:17-19.Death to one the greatest gain, to the other the most terrible loss.The care of angels for the dying saint, on its undoubtedly certain, on its indescribably consoling, side.What avails the last honor shown the dying sinner, if it is immediately after death followed by eternal ignominy?The awakening in the morning of eternity: 1. What there continues of that which we here possess at every awakening: a. our consciousness, b. our personality, c. our memory; 2. what there falls away of that which we here recover at every awakening: a. the illusive joy of the sinner, b. the perplexing trial of the saint, c. the work of the grace of God on both; 3. what there begins of that which we here at every awakening see approaching somewhat nearer: a. a surprising meeting again, b. a righteous retribution, c. an eternal separation.The mutual beholding of each other by the blessed and the damned.The carnal relationship with Abraham is in the spiritual world not denied, but it avails nought.The Jus talionis in the future life.The sorrow of the damned: 1. Over that which they lack; 2. behold; 3. endure; 4. expect.Woe to the man who knows no higher good than that which he has received in this life!The great cleft: 1. Its depth; 2. its duration; 3. its two opposing sides.Not earthly suffering opens the way to heaven, but the manner in which it is borne.The terrible recollection, in the place of torment, of relatives whom one has left behind on earth.If natural relationship does not become a spiritual one, it becomes at last only a source of suffering the more.If sinners really believed how terrible hell is, they would without doubt be converted.Gods word the only and adequate means for the conversion of the sinner. Whoever contemns this means, has no other to expect.One risen from the dead even would not be able to bring the sinner to true faith.Whoever expects another means of grace, outside of those ordained by God; 1. Such an one miscalculates fearfully; 2. such an one sins deeply.

Starke:Quesnel:There comes a time when God, in turn, scoffs at those who have scoffed at His truth.The avaricious man likes to deck himself with feathers of hypocrisy.Cramer:There are two kinds of pridespiritual and worldly; neither pleases God, both are an abomination to Him.Brentius:The New Testament age requires New Testament people. Heathen sumptuousness of living prophesies for Christendom nothing good.Hedinger:Piety goes often a-begging, but is rich in God.Quesnel:Sickness of body serves often for healing of the soul; happy he whom the Chief Physician counts worthy to be thus cured.Nova Bibl. Tub.:Shame on you, ye uncompassionate rich! The rational man is shamed by irrational beasts!Those who become everlastingly glorious, must before have been wretched.Ah, how is the leaf turned after death!Canstein:False trust in the outward fellowship of the covenant with God is found even in the damned.Hedinger:In cruel eternity all grace and comfort has an end. Pro 11:7.The condemned have in their pain longing for mitigation, but obtain it not, and the vain longing will increase their pain.They who, through a bad example, give others too occasion to sin, will, in hell, on this account, be tormented by their consciences.Majus:Each one must indeed have concern for the salvation of his friends, but early and betimes. Jam 5:20.Canstein:Evil men will not accommodate themselves to Gods dispensation, but despise and censure it, and will, according to their own fancy, manage yet more conveniently for themselves.Hedinger:Out of love to atheists and those who do not like the Scriptures, God will do no miracles.Ungodly men do not change, and fear not God, even in hell: let no one wonder at this.Nova. Bibl. Tub.:Faith is content with the word of God, which is full of miracle and proof; but unbelief nothing will suit.Heubner:God will hereafter destroy all seeming.The more lofty ones schemes have been, the deeper will he fall.Riches easily mislead to living well without doing well.To be voluptuous and without love is quite enough to be damned for.Of rich men like Dives, there are enough; of poor men like Lazarus, few.Death for the pious sufferer a wished-for friend, who brings him redemption.How various is the entering of men into the other world!Short pleasure followed by eternal torment.God punishes not with vehement indignation, but with composed righteousness.Whoever seeks heaven in earthly things will hereafter lose the true heaven.One need not be poor and full of sores, and yet may be like Lazarus.Take heed against building the foundation of salvation on natural kindness of heart.The damned torment one another.It may be that the dead think oftener of the living than the living of them.Faith is content with the proofs which God gives, but unbelief has never enough of them.Man has no right to prescribe to God how He will lead him to salvation.Here have we also the ground why Christ, after His resurrection, did not appear to the unbelieving.

On the Pericope, comp. four sermons of Chrysostom on this section. Ed. Montfaucon, tom. 1.The sermon of Massillon, Sur le Mauvais Riche.Lisco:Of the unbelief of false citizens of the kingdom.How we have to judge the complaint of the inaccessibleness of the Christian means of salvation.Schultz:Our soul retains in the future life its consciousness and its memory.Florey:Four declarations in the New Testament, which this Gospel proclaims and confirms to us: 1. Mat 19:23; Matthew 2. 1Jn 2:17; 1 John 3. Jam 1:12; James 4. 2Ti 3:14-15.Wolf:That death alters the fate of earthly-minded men, but not their temper.Dettinger:Eternityhow it judges, how it parts, how it brings together.Ruling:The gulf between the child of the world and the child of God is not filled up by death, but only fixed in reverse order.Fuchs:1. The poor Lazarus, a. a poor man, but also a rich man, b. a sick man, but also a well man, c. a sojourner, but also a citizen; 2. the rich man, a. a rich man and yet a poor man, b. a well man and yet a sick man, c. a citizen and yet a vagrant.L. A. Petri:The worldly mans wretched life and fate: 1. Poor in life; 2. wretched in death; 3. lost in eternity.Rautenberg:Death on two sides: 1. Oh death, how bitter art thou! 2. oh death, how beneficent art thou!Von Kapff:What Jesus here teaches of the condition, of souls after death: 1. Of those that live without God; 2. of those that live in God.Uhle:Some glimpses over the grave out into the still realm of the dead.Couard:Voluptuousness: 1. Its nature; 2. its source; 3. its consequences.Saurin:The sermon Sur le suffisance de la Rvlation. Serm., tom. i. p. 404.

Footnotes:

[5][Luk 16:16. . Van Oosterzee translates this: thut Gewalt dawider, uses violence against it. For his vindication of this rendering, see Exegetical and Critical remarks.C. C. S.]

[6]Luk 16:18.The second of the Recepta is merely a mechanical repetition of the first, and therefore properly omitted by Griesbach, Lachmann, Tischendorf, [Meyer, Tregelles.]

[7]Luk 16:20.The words of the Recepta, , are wanting in B., D., [Cod. Sin.,] L., X., and on this ground were already suspected by Griesbach and Lachmann. With Tischendorf [Tregelles] we believe we should omit them and give the preference to the shorter reading. [Meyer contends for the Recepta.C. C. S.]

[8]Luk 16:25., which is wanting in the Recepta, is supported by a preponderance of external authority. [All the uncials.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

(14) And the Pharisees also, who were covetous, heard all these things, and they derided him. (15) And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts; for that which is highly esteemed among men, is abomination in the sight of God.

It was very natural to expect the hatred of the Pharisees would be called forth from our Lord’s discourse. Pulling down to the ground the haughty pretensions of such men to divine favor, could not but excite their bitterest displeasure. And, Reader! what is it now? Let a real child of God venture to call in question the apparent zeal of the present day, and whisper only his doubts in the same words as Jesus hath here used: that what is highly esteemed among men, is abomination in the sight of God, and it will be well if he escapes as Jesus then did, with the derision only and scorn of the self-righteous Pharisee.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

14 And the Pharisees also, who were covetous, heard all these things: and they derided him.

Ver. 14. And they derided him ] Gr. , they blew their noses at him in scorn and derision. They fleered and jeered, when they should have feared, and fled from the wrath to come. Naso suspendere adunco. Horat.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

14 31. ] BY OCCASION OF THE COVETOUS PHARISEES DERIDING HIM, OUR LORD SPEAKS THE PARABLE OF THE RICH MAN AND LAZARUS. The Pharisees were not slow in perceiving that the scope of was to place this world’s goods, and all that the covetous seek after, at a very low price. It will be observed that the sayings which follow, are in reference to matters mentioned during the discourses, or arising out of the character of the Pharisees as commented on in them.

Fuente: Henry Alford’s Greek Testament

Luk 16:14-18 form a “somewhat heavily built bridge” (H. C.) between the two parables, which set forth the right and the wrong use of riches.

Fuente: The Expositors Greek Testament by Robertson

Luk 16:14 . an interesting and very credible bit of information concerning the Pharisees (2Ti 3:2 ). ( and , the nose), turned up the nose at, in contempt, again in Luk 23:35 .

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Luk 16:14-15

14Now the Pharisees, who were lovers of money, were listening to all these things and were scoffing at Him. 15And He said to them, ‘You are those who justify yourselves in the sight of men, but God knows your hearts; for that which is highly esteemed among men is detestable in the sight of God.”

Luk 16:14-18 This may be a separate unit of thought inserted by Luke from Jesus’ teachings at another time. It is related to the parable in Luk 16:1-13; Luk 16:19-31. The central issue is worldly wealth and the priority of self. See SPECIAL TOPIC: WEALTH at Luk 12:21.

Luk 16:14 “Now the Pharisees, who were lovers of money” This is a unifying theme of Luke 16. It shows that although the disciples were addressed in Luk 16:1, the Pharisees were equally a target for this truth (cf. Luk 15:2) and the next parable (Luk 16:19-31).

NASB”and were scoffing at Him”

NKJV”and they derided Him”

NRSV”and they ridiculed him”

TEV”they made fun of Jesus”

NJB”and jeered at him”

This is an Imperfect active indicative, implying (1) a repeated action or (2) the beginning of an action in past time. It is a compound idiom “to turn up the nose” (cf. Luk 23:35). This same term is used in the Septuagint in Psa 2:4; Psa 21:8; Psa 34:16. This set the stage for the parable of Luk 16:19-31. The Pharisees heard and understood His teachings about money, but rejected them in light of their traditional understanding of money as a sign of divine blessing (cf. Deuteronomy 28).

Luk 16:15 “You are those who justify yourselves in the sight of men” This could refer to either public, weekly almsgiving or ostentatious giving in the temple (cf. Mar 12:41-44). Luke often records Jesus’ teachings about this kind of self righteousness (cf. Luk 10:29; Luk 16:15; Luk 18:9; Luk 18:14). This was the problem of the Pharisees!

“God knows your hearts” We must remember that God knows the motives of the human heart, which determine the appropriateness or inappropriateness of every action (cf. 1Sa 2:7; 1Sa 16:7; 1Ki 8:39; 1Ch 28:9; 2Ch 6:30;Psa 7:9; Psa 44:21; Psa 139:1-4; Pro 15:11; Pro 21:2; Jer 11:20; Jer 17:9-10; Jer 20:12; Luk 16:15; Act 1:24; Act 15:8; Rom 8:27).

“for that which is highly esteemed among men is detestable in the sight of God” Here is the surprising role reversal theme again. The Pharisees were thought of as the best of the best, but God judges by a different standard (cf. Mat 5:20; Mat 5:48). God Himself is the standard and all fall short (cf. Rom 3:23). Salvation must be a grace gift because fallen humanity cannot obtain it by merit (cf. Rom 3:21-31; Galatians 3). God provided a way through His Messiah; all are welcomed through Him, but they would not come!

NASB”detestable”

NKJV, NRSV”abomination”

TEV”worth nothing”

NJB”loathsome”

In the Septuagint this term (in its various forms) relates to

1. idolatry (idol and its worship)

2. eschatological event or person (Daniel)

Here it is an idiom of that which pulls fallen humanity away from YHWH. It is worldliness versus spirituality. It is the priority of the immediate versus the eternal. It is humans’ desire for independence from God.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

the Pharisees. See App-120.

were = being then. Greek. huparcho, as in Luk 16:23, and see on Luk 7:25.

covetous = money-lovers (referring to mammon, verses: 11, 13); Occurs only here, and 2Ti 3:2.

derided = were turning up their noses at. Occurs only here and Luk 23:35. Found in the LXX. Pas. Luk 2:4; Luk 22:7; Luk 22:35. is. This was the immediate cause of the second Parable (verses: Luk 16:19-30), and the solemn application (Luk 16:31).

Fuente: Companion Bible Notes, Appendices and Graphics

14-31.] BY OCCASION OF THE COVETOUS PHARISEES DERIDING HIM, OUR LORD SPEAKS THE PARABLE OF THE RICH MAN AND LAZARUS. The Pharisees were not slow in perceiving that the scope of was to place this worlds goods, and all that the covetous seek after, at a very low price. It will be observed that the sayings which follow, are in reference to matters mentioned during the discourses, or arising out of the character of the Pharisees as commented on in them.

Fuente: The Greek Testament

Luk 16:14. , the Pharisees also) His words were addressed to the disciples in the hearing of the Pharisees.-, covetous) A class of persons who are the most ready of all to take offence.-, they began to deride Him) who was the teacher of singleness of heart. [Whereas they fancied themselves to be accomplished in (furnished with) such prudence as to be able admirably to combine the service of God and that of mammon.-V. g.]

Fuente: Gnomon of the New Testament

Luk 16:14-31

22. PHARISEES ANSWERED;

RICH MAN AND LAZARUS

Luk 16:14-31

14 And the Pharisees, who were lovers of money,-Jesus had dined with a Pharisee (Luk 14:1), and had received publicans and sinners. He had been criticized by the Pharisees (Luk 15:2) and had answered them with three parables, and had instructed his disciples on the righteous use of money. The Pharisees had heard what he had taught his disciples. They “were lovers of money.” “Lovers of money” is from the Greek word which is used only twice in the New Testament -here and 2Ti 3:2-it is closly connected in meaning with “covetousness.” (1Co 5:10-11; 1Co 6:10.) When the Pharisees heard what Jesus had said about the use of money “they scoffed at him.” “Scoffed,” in the original, is used only here and in Luk 23:35. Literally it means “to turn up the nose at one”; the Romans had a similar phrase, “to hang on the hooked nose,” that is, to turn up the nose and make a hook of it on which (figuratively) to hang the subject of ridicule. These Pharisees mocked him and ridiculed his teaching with respect to the use of money.

15 And he said unto them, Ye are they-The Pharisees made great professions of righteousness and holiness before men, while their hearts were full of wickedness and covetousness. Jesus knew their hearts; he exposed the hypocrisy and covetousness of the Pharisees. He reminded them that “God knoweth your hearts.” They might deceive men, but they could not deceive God; Jesus let them know that he knew what was in their heart; they were an abomination in the sight of God. These Pharisees were past masters at justifying themselves; Jesus rebuked their scoffing hearts with a withering scorn. They could deride his teaching and mock him personally, but he could show what the end would be with them. Luke has introduced some other matters before Jesus spoke his parable of the rich man and Lazarus.

16 The law and the prophets were until John:-Jesus here introduces the idea of a new dispensation which was drawing nigh. “The law and the prophets” belonged to the old dispensation. The entire testimony under the old dispensation is sometimes expressed more fully by “the law of Moses, and the prophets, and the psalms.” (Luk 24:44.) The law and the prophets were the sole fountains of religious truth down to John the Baptist; then the kingdom of God began to be preached, first by John, next by Jesus, and then by his disciples. The Pharisees boasted of being righteous according to the law and the prophets; they were in reality not so faithful to the law as they were faithful to their traditions of the law Jesus did not set aside the law, but fulfilled it. “Every man entereth violently into it.” This is similar to Mat 11:12. This seems to mean that everyone was striving to enter the preparatory state of the kingdom; people were attempting to force their way into the kingdom of God; they did not understand its nature, and were doing violence to the kingdom that Jesus preached by perverting and misapplying his teachings with respect to it.

17 But it is easier for heaven and earth to pass away,-Jesus did not destroy the law; he did not set the law aside; he came to fulfill the law, and to take it away by fulfilling it or “nailing it to the cross.” (Col 2:14.) The Pharisees had implied that he was destroying the law, but in reality he was establishing the law and giving the principles of righteousness by which all should be judged. Heaven and earth will pass away sooner than the law should fail; not the least part of the law, not “one tittle of the law” should fail. Matthew uses “one jot or one tittle” (Mat 5:18), while Luke uses only “one tittle.” “Tittle” is from the Latin “titulus,” and means a term signified by a small point or line of the Hebrew letter. I indicates that the smallest requirements of the law must be fulfilled before it is taken out of the way.

18 Every one that putteth away his wife,-For other statements of Christ on this subject see Mat 5:32; Mat 19:9; Mar 10:11-12. The connection of this verse with what precedes or what follows is obscure. Jesus simply teaches the sanctity and binding force of the marriage bond; marriage with either of the separated parties involves the crime of adultery. It is adultery to marry the wife who is put away by her husband or to marry the husband who is put away by the wife. It seems that there is one exception to the rule here laid down, given by Jesus in Mat 5:32 and perhaps another by Paul in 1Co 7:15. Here Paul says that there may be grounds for separation other than that of fornication, but this does not grant the party the privilege to marry another. Many hold that, even when the one cause for separation exists, the innocent party may marry another.

19 Now there was a certain rich man,-Some have thought that this is not a parable, but a record from real life; they say that the name of one of the principal characters is given, which is not done in any of the parables of Jesus. Others claim that it is a parable; commentators generally have treated it as a parable. It does not matter whether it is regarded as a parable or not; the lesson taught by Jesus remains the same. There is no change in the points or in the lesson taught by regarding it as a parable or regarding it as a simple narration in real life. It is treated here as a parable. Luke records this, and he is the only one who does; he places it in his record in close connection with what Christ had taught with respect to the proper use of riches and the ridicule and scoffing of the covetous Pharisees against his teaching; it may be regarded as a further reply to the scoffing of the Pharisees. At least, it exposes their sin and folly and points out to them their future and appalling doom.

A “certain rich man” is given as one of the principal characters of the parable; he is mentioned first. Some have thought that “Dives” is the name of this character in the parable; however, “Dives” is the Latin word for “rich man.” He is described as being “clothed in purple”; this is one of the marks of wealth. “Purple” is a term used by the ancients to include three distinct colors-namely, a deep violet, with a black or dusky tinge; a deep scarlet or crimson, the Tyrian purple; and the deep blue of the Mediterranean. The dye of the purple was fadeless and retained its freshness of color. Purple is also an emblem of royalty. “Fine linen” was a yellowish flax and the linen made from it was considered to be of the finest quality. It was used in making the tabernacle. (Exo 25:4; Exo 28:5; Exo 35:6.) Some of the Egyptian linen was so fine that it was called “woven air.” Later this term was applied to cotton and silken goods. He fared “sumptuously every day.” Literally he made “merry in splendor each day”; some have translated it “he ate each day shiningly.” He was a Jew, a descendant of Abraham whom he addressed as “Father Abraham” (verses 24, 30) and to whom Abraham responded, “Son” (verse 25). He is described, as many Pharisees lived and thought, as thinking he was entitled to every blessing because of his “father Abraham.”

20, 21 and a certain beggar named Lazarus-This is the only parable of our Lord where a character has received a proper name. “A certain beggar” sets him apart from many beggars of that day. The term “beggar” designates his destitution of the necessary things of life; he was dependent upon charity for food. The original indicates deep poverty. “Lazarus” is an abbreviated form of “Eleazar” and means “God a help.” This was a common name among the Jews. He “was laid” at the rich man’s gate; literally, “was thrown,” or cast carelessly down by his bearers and left there; he did not place himself there; he was unable to handle himself. He was placed at the rich man’s “gate,” or “gateway”; sometimes it is rendered “porch.” To make the description more vivid and pathetic, Lazarus is described as being “full of sores.”

and desiring to be fed with the crumbs-He was not fed from the crumbs, but “desired” to be fed with the crumbs that fell from the rich man’s table. He was humble and was asking only for the bare necessities of life. He asked only for the crumbs from so much abundance of the rich man. Eagerly he desired the things that fell from the table, but he did not receive what he desired. The same thing is implied in the record of the prodigal son, where the same word is used, “he would fain” have been filled (Luk 15:16), but the pods did not satisfy his hunger. Moreover, “even the dogs came and licked his sores.” This description reaches the climax in the dogs licking his sores. The only medical attention that this poor, helpless, hopeless man had was that from the dogs which came and licked his sores. It is not clear whether the licking of the dogs increased his misery or whether he received momentary relief by it. His very existence was a scramble with the dogs.

22 And it came to pass, that the beggar died,-Death was the first and the last relief that came to such a sufferer as Lazarus; the grace receives all alike. We do not know how long the suffering had continued; nothing is said of his burial, for that was of no moment in comparison to what immediately occurred to his soul at death. If he had a burial, it was so brief, obscure that no one knew of it. However, “he was carried away by the angels into Abraham’s bosom.” The angels took him in charge and bore his soul away. “Abraham’s bosom” is equivalent to being with Abraham in paradise. Abraham, to the Jew, seems to be the personal center and meeting point of paradise. Some think that “Abraham’s bosom” was a name given to that part of the unseen world, or place of departed spirits, where the patriarchs and the righteous were in happiness. It is similar to the expression used by Jesus in Mat 8:11. This description fully met the view of the pharisaic Jew with respect to the future blessedness of the good. Abraham was the father of the faithful and the head of the whole Jewish family, and to be with him after death implied happiness. “And the rich man also died; and was buried.”

23 And in Hades he lifted up his eyes,-Finally they both died; the rich and poor meet in death; there is the meeting place for all. Death brings the rich and poor, the high and the low, the good and the bad, the wise and the foolish, all to a common level. They did not both dwell together here, and they are separated in their death. “In Hades” the rich man lifted up his eyes. “Hades,” in the New Testament, is a broad and general conception, with an idea of locality bound up with it. It is the condition following death, which is blessed or the contrary, according to the moral character of the dead, and is divided into different realms, represented by “paradise” or “Abraham’s bosom,” and “Gehenna.” It simply means the unseen world, or the underworld. “Hades” in the Greek has the same meaning as “Sheol” in the Hebrew, both representing the region of the departed. “Hades” occurs ten times in the New Testament. (Mat 11:23; Mat 16:18; Luk 10:15; Luk 16:23; Act 2:27; Act 2:31; Rev 1:18; Rev 6:8; Rev 20:13-14.) The story here needs no comment, nor rhetoric to make it awfully impressive. “Being in torments” designates the place to which the rich man had gone; “in torments” is put in contrast to “Abraham’s bosom”; Jesus puts this case in such terms as to make the great facts clear and unmistakable; he shows that the rich man is in misery, and that Lazarus is among the blessed and happy. The rich man was buried; it is natural to suppose that he was buried with the usual ceremonies that belong to the rich. “In Hades” he lifted up his eyes and saw “Abraham afar off, and Lazarus in his bosom.” “He lifted up his eyes” shows that the rich man is conceived as being in the abyss, in the lower region of Hades, and looking up toward paradise. “Afar off” represents the distance, or a bridgeless gulf that separated him from Lazarus. He saw Lazarus in Abraham’s “bosom.” Lazarus was reclining in honor at the banquet of bliss, while the rich man was agonizing in the misery of eternal punishment.

24 And he cried and said, Father Abraham,-Jesus represents the rich man as a Jew, as he addresses Abraham as “Father.” He longs for relief from his sufferings and begs for at least a moment of relief from his anguish. He asks that Lazarus be sent with the smallest means of comfort; he even pleads for Abraham to have mercy on him in giving him a moment’s relief from his anguish. He wishes water to cool his tongue and says that he is “in anguish in this flame.” He is continually and eternally tormented. We have here material and physical imagery of spiritual anguish, soul misery. It matters not what may be our views on the nature of this suffering, we must admit that it is terrible beyond anything we can imagine. The mind shrinks back aghast from the horrible torment which is here described.

25 But Abraham said, Son, remember-Abraham is represented as answering the rich man; he addressed him as “Son.” This word literally means “child.” The answer of Abraham is in great kindness, yet it was frank and severe, calm and firm. The rich man had addressed him as “Father Abraham,” and Abraham does not deny the relationship. Joshua spoke to Achan and addressed him as “my son.” (Jos 7:19.) “Remember” is a fearful word at this time there was nothing that the rich man could remember that would be a satisfaction to him now. Memory keeps alive the unpleasant as well as the pleasant things of life. The rich man had only to be reminded of the past to understand the reason of his present misery. The rich man is told plainly that retribution has come. He has to remember that in his “lifetime” or earthly life he received his “good things,” and that “Lazarus in like manner evil things.” This is another contrast; he had in life exhausted his store of happiness; he had no more claim on the good things which were for him, and which he made the sole object of life. He had enjoyed to the fullest not only the necessities of life, but the rich abundance of luxuries; Lazarus had not enjoyed the meager necessities of life, and had none of the luxuries; the rich man had reveled in his wealth and Lazarus had suffered in his poverty. In this way Lazarus had received his “evil things.” Abraham did not say “his” evil things, but just “evil things.”

26 And besides all this, between us and you-In addition to all these things Abraham calls attention to a second reason why the request of the rich man could not be granted. It was literally impossible to comply with the request. “Between us and you there is a great gulf fixed.” “Gulf” is the original word for “yawn,” “or chasm,” a “gaping opening.” In medical language, which Luke frequently employed, it meant the cavities in a wound or ulcer. This “great gulf” separated the rich man and Lazarus; the separation was greater in their destinies than it could possibly have been in their lives on earth. It was a “great gulf,” and was too deep to be filled up, too wide to be bridged over, too great for any passage from one side to the other. It was “fixed”; it could not be changed. The word in the original conveys the idea of fixedness. It was unchangeable in nature, unalterable in condition, and eternal in its establishment.

they that would pass from hence to you-It is not meant that any would want to cross from the side where Lazarus and Abraham were to the side where the rich man was if they knew the conditions on that side; it is not implied that they were ignorant of the conditions on the side of the rich man. Abraham simply means that there can be no passing from one side to the other. It might be that all who were on the side of the rich man would like to pass to the side where Lazarus was;but no one can do that. At death the destinies are determined; there can be no further preparation made, as there can be no passage from one side to the other. It simply means that when one goes to hell there is no way to get out.

27 And he said, I pray thee therefore, father,-This is the second request that the rich man makes of Abraham. The rich man now understood that his case was desperate, his destiny and doom sealed. There is no chance for repentance and salvation in the “intermediate state.” In fact, the Bible is not clear as to whether there is an “intermediate state.” The rich man had prayed first for himslf to Abraham, and his second prayer is for others. He remembered his brethren and the example that he had set them; he seems to have thought that they might come to that place of torment through his influence, and this added more to his misery and anguish. Their presence would give them an opportunity to reproach him and thus increase his own torment. Hell will be the more miserable because those who have influenced others to go there will forever be reproaching them and adding to their misery if possible. This time he asks Abraham to send Lazarus to his father’s house. He had nothing in common with Lazarus while on earth, but now he is pleading for Lazarus to render service to him. He knew that he could not escape from his place to go and warn his brethren, but he relied on the mercy of Abraham to send Lazarus to them.

28 for I have five brethren;-Perhaps these were five Pharisees who were following in the footsteps of the departed brother. Nothing can be inferred further than that they were headed in the direction of the rich man. His five brethren were still living. It has been argued by some that the rich man’s anxiety about his five brethren was a sign of improvement in him, and that his punishment had already purified his heart, and made him love his brethren; hence, the notion of “purgatory” has some endorsement in the Bible. However, such an idea is destitute of any truth. He did not want his five brethren to come to his doom. He thought perhaps they would turn if they were warned.

29 But Abraham saith, They have Moses and the prophets; -Abraham’s answer here is also decisive. The law of Moses was still in force. The expression, “Moses and the prophets,” has reference to the Old Testament scriptures, and since they were still under the law, they should hear and do what the law required. “Let them hear them”; the verb “hear” is often used in the sense of “obey.” They should take heed to follow Moses and the prophets. We have here one of the many testimonies of Jesus, including that of Abraham from the heavenly world, that the Old Testament scriptures are the word of God.

30 And he said, Nay, father Abraham:-The rich man argues the question with Abraham; he pleads for his brethren more than he pleaded for himself. He seemed to think that if one should return from the spirit world his brothers would surely listen to the message. Hence, he said: “If one go to them from the dead, they will repent.” The meaning here seems to be that if one should come “from within,” they would come nearer repenting than if one should go to them “from the outside.” Arising from among the dead was more than a messenger going “from” the dead. The rich man was ignorant of the results from miraculous visions and messages; he had false views of repentance, supposing that something sudden and miraculous would produce it.

31 And he said unto him, If they hear not Moses and the prophets,-The answer of Abraham is positive and final; the rich man had affirmed that “they will repent” if one should go to them from among the dead. Abraham tells him that they would not. If they would not hear God at one time, they would not hear him at another time. He had spoken to them through “Moses and the prophets”; if they would not hear them they would not “be persuaded, if one rise from the dead.” As proof of this, Jesus was crucified, buried, and arose from the dead, yet the Jewish leaders still rejected him. The truth of God brought to the heart is necessary to repentance; and if it fails vain will be the efforts of men, living or dead, however miraculous. No stronger inducement now can be presented to men for repentance than that which God has presented.

Fuente: Old and New Testaments Restoration Commentary

a Look into the Future

Luk 16:14-31

Here was a flagrant case of heartless indifference, amid luxuries of every kind, to the daily spectacle of abject need. Most of us have at least one Lazarus at the gates of our life. The charge against the rich man was, not that he had injured Lazarus, but that he had not helped him. Man condemns us for doing wrong, God for failing to do right.

Lazarus was translated to the realm of blessedness-the bosom of Abraham bespeaking nearness to him at the great feast-not because he had been so poor and miserable, but because, beggar though he was, he possessed the faith of heart and the purity of motive that characterized his great ancestor.

Notice that memory plays a conspicuous part in the sorrow of Gehenna; that Christ gives no hope of changing the souls habitation; and that we have in the Scripture a more certain agent of spiritual renewal than would be provided by even the apparition of the dead.

Fuente: F.B. Meyer’s Through the Bible Commentary

who: Luk 12:15, Luk 20:47, Isa 56:11, Jer 6:13, Jer 8:10, Eze 22:25-29, Eze 33:31, Mat 23:14

derided: Luk 8:53, Luk 23:35, Psa 35:15, Psa 35:16, Psa 119:51, Isa 53:3, Jer 20:7, Jer 20:8, Heb 11:36, Heb 12:2, Heb 12:3

Reciprocal: Exo 20:17 – thy neighbour’s house Lev 11:29 – creeping things that creep 2Ch 30:10 – they laughed 2Ch 36:16 – despised Job 12:4 – the just Psa 10:3 – whom Psa 22:7 – laugh Psa 36:2 – For he Psa 107:11 – contemned Psa 119:36 – and not to Psa 123:3 – for we are Pro 11:12 – that Pro 14:2 – but Pro 23:9 – he Pro 28:11 – rich Isa 29:20 – the scorner Jer 22:17 – covetousness Mat 3:7 – the Pharisees Mat 5:20 – exceed Mat 19:23 – That Mar 5:40 – they Mar 10:2 – the Pharisees Mar 10:24 – trust Luk 2:35 – that Luk 6:25 – laugh Joh 1:24 – were of Joh 3:19 – because Act 13:41 – ye despisers Eph 5:3 – covetousness 2Ti 3:3 – despisers Heb 13:5 – conversation

Fuente: The Treasury of Scripture Knowledge

GODS WAYS AND MENS WAYS

And the Pharisees also, who were covetous, heard all these things: and they derided Him. And He said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.

Luk 16:14-15

These two verses can be understood only by reference to the verse which immediately precedes them.

Success and prosperity was the standard that the Pharisees knew that they should be tried by, and to that they appealed without misgiving. They sneered at Jesus Who hinted at the possibility of there being any other, any higher one. And yet there is a higher one. Gods standard was what Jesus was looking to; a very different standard indeed. God looks to the state of the soul.

Now, why are these two standards inconsistent with one another? For that they are, Jesus Himself seems to take for granted. Ye cannot serve God and mammon. Consider what success in this world involves.

I. Health and strength.It implies that a man must have at least an average share of health and strength. Life is a battle. The winner of that battle is the successful man.

II. Intellectual ability.And not only physical strength and health, but intellectual ability too, is an essential to success in this life. I sometimes look with dismay on those who have to engage in the conflict of life, whose abilities are at all below the average.

III. Unscrupulous in the use of means.If no man can hope to succeed without health and strength, and without latent and intellectual power, so I am afraid no man can hope for that sort of prosperity which ranks highest among men who is not somewhat unscrupulous in his use of means. It is melancholy to hear men of real honour and principle lament the methods they resort to in the practice of their calling.

Thank God it is not always so, and it need not, and it ought not to be so. Jesus explains how it all comes about. Gods standard is other than mens. Does God care for all this show and parade, the success that we esteem of such paramount importance. God knoweth the hearts, says Jesus. If we consider it, that is and must be a terrible sentence to many a prosperous man who stands eminently justified before men! God knoweth the hearts. That must be the one comfort of many a poor, humble Christian man and woman whose life has seemed to be a failure.

Rev. Canon Jessopp.

Fuente: Church Pulpit Commentary

The Pharisees had not been named in the preceding parable, yet they applied it to themselves and hence they derided (sneered) him. They could not make any just reply to the teaching of Christ without exposing their own covetous heart, therefore they only made fun of him.

Fuente: Combined Bible Commentary

Luk 16:14. And the Pharisees also. The preceding parable was addressed to the disciples (Luk 16:1), but the Pharisees heard all these things. A continued act is meant, here and in what follows: and they scoffed at him. Their feeling was: This man makes riches of little account, but we know better; we can keep our wealth and our piety too. Hence the next verse is aimed at their semblance of piety, which was the basis of their derision of Him.

Fuente: A Popular Commentary on the New Testament

The Pharisees were notoriously addicted to the sin of covetousness, accounting no man happy but them that were rich: and because the promises made to the Jews were generally, (though not only) of temporal blessings, they looked upon poverty as a curse, and esteemed the poor accursed, Joh 7:49 The Pharisees hearing their covetousness reproved, and the doctrine of charity and alms preached and enforced by our Saviour, they derided him in the shamefulest manner, with the highest degree of contempt and scorn, wringing the nose, and making mouths at him, as the original word seems to import.

Learn hence,

1. That sinners grow very angry and impatient under the ministry of the word, when they hear their darling sin, their beloved lust, struck at, and sharply reproved.

2. That covetous men who make wealth their idol, when they hear the doctrine of an holy comtempt for the world preached, and the great duty of alms giving urged and enforced, they make it the matter of their contempt and derision: The Pharisees heard and derided him.

Fuente: Expository Notes with Practical Observations on the New Testament

Luk 16:14-15. The Pharisees, who were covetous Of a very worldly spirit; heard all these things Namely, concerning the true use of riches, and the impossibility of mens serving God and mammon at the same time; and they derided him As a visionary, who despised the riches, honours, and pleasures of life for no other reason but because he could not procure them. The original word, , is very emphatical, signifying, they mocked him, by a scornful motion of the mouth and nose, as well as by what they spake to him. The word might properly be rendered, they sneered. There was a gravity and dignity in our Lords discourse which, insolent as they were, would not permit them to laugh out; but by some scornful air they hinted to each other their mutual contempt. Doddridge. And he said, Ye are they which justify yourselves before men By shunning the company of sinners, and your care of external appearances, you make specious pretences to extraordinary sanctity before the world, and you seldom fail to acquire a great reputation for it. Or, the meaning may be, You think yourselves righteous, and persuade others to think you so. But God knoweth your hearts You cannot justify yourselves before him, who knows you to be so far from being righteous, that you are very wicked. For though you may have covered the foulness of your crimes with the painted cloak of hypocrisy, and by going about, thus adorned, have cheated those who look no further than the outside, into a high admiration of you, you cannot screen yourselves from the detection of God, whose eye penetrates through every covering, and who judges of things not by their appearances, but according to truth. For that which is highly esteemed among men, &c. In consequence of which it comes to pass that he often abhors both men and things that are held in the highest estimation.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

2 d. Luk 16:14-31. The Wicked Rich Man.

The introduction (Luk 16:14-18) is composed of a series of sayings which at first sight appear to have no connection with one another. Holtzmann thinks that Luke collects here at random sayings scattered throughout the Logia, for which till now he had not found any place. But there are only two leading ideas in this introduction: the rejection of the Pharisees, and the permanence of the law. Now these are precisely the two ideas which are exhibited in action in the following parable: the one in the condemnation of the wicked rich man, that faithful Pharisee (father Abraham, Luk 16:24; Luk 16:27; Luk 16:30); the other in the manner in which Abraham asserts, even in Hades, the imperishable value of the law and the prophets. The relation between these two essential ideas of the introduction and of the parable is this: the law on which the Pharisees staked their credit will nevertheless be the instrument of their eternal condemnation. This is exactly what Jesus says to the Jews, Joh 5:45 : There is one that accuseth you, even Moses, in whom ye trust. It must be confessed, however, that this introduction, Luk 16:14-18, has a very fragmentary character. It contains the elements of a discourse, rather than the discourse itself. But this very fact proves that St. Luke has not taken the liberty of composing this introduction arbitrarily and independently of his sources. What historian would compose in such a manner? A discourse invented by the evangelist would not have failed to present an evident logical connection, as much as the discourses which Livy or Xenophon put into the mouth of their heroes. The very brokenness suffices to prove that the discourse was really held, and existed previously to this narrative.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

PRIDE

Luk 16:14-15. And the Pharisees, being money lovers, were hearing all these things, and murmuring against Him. If you preach holiness like lightning, as Jesus did, money-loving Church members will raise a lugubrious howl. He said to them, You are those justifying yourselves before men, but God knoweth your hearts; because that which is exalted among men is an abomination in the sight of God. The very things which exalt you in the estimation of the people; i.e., wealth, position, human honor, office, and aggrandizement unless accompanied by the true sanctifying grace of the Holy Spirit, sweetening all with perfect meekness, humility, and love, are an abomination in the sight of God. Lord, open our eyes to the abominations abounding in the popular Churches!

Fuente: William Godbey’s Commentary on the New Testament

Luk 16:14-18. Words to Pharisees.

Luk 16:14 f. Lk. only. The verses seem introduced by Lk. to indicate that the preceding and succeeding parables were directed against Pharisees. They also illustrate his antipathy to the rich. Poverty and righteousness are identified, as in many of the Psalms. In Lk.s source the parable of Luk 16:19-31 may have illustratively followed Luk 16:15.

Luk 16:16. Cf. Mat 11:12 f.* The coming of John marks a crisis in the religious history of the world; he separates the Law from the Kingdom. And yet the Law has not been abrogated (Luk 16:17, cf. Mat 5:18*); what seems subversion, e.g. Christs teaching on divorce, is really preservation. The underlying teaching is that the Gospel fulfils and perfects the Law.

Luk 16:18 combines the first case of Mar 10:11* with the second case of Mat 5:32 *, and may be the original form.

Fuente: Peake’s Commentary on the Bible

2. Jesus’ rebuke of the Pharisees for their greed 16:14-31

The Pharisees, who where listening to Jesus’ instructions to His disciples, scoffed at Him, because they tried to serve both God and mammon (Luk 16:13). They tried to appear pious and at the same time accumulate all the wealth they could (cf. Luk 20:47). Jesus therefore addressed their greed (cf. 2Ti 3:2).

The importance of submission to God’s Word 16:14-18

Jesus’ began His response to the Pharisees’ rejection of His teaching by pointing out the importance of submitting to God’s Word.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Jesus rebuked His critics for their hypocrisy. They were able to explain their covetous practices to the Jews to their own satisfaction. Probably they reasoned that any wealth that they could accumulate was a sign of God’s blessing on them. This was a common misinterpretation of the law in Jesus’ day, as it is in ours. Their ostentatious display when giving alms may have been part of this hypocrisy too (cf. Mat 6:2-4), but God was their real judge, and He knew their greedy hearts (cf. 1Sa 16:7; 1Ch 28:9; Psa 7:10).

What many people esteem highly is the pursuit of money. That is detestable to God because it is idolatry. It robs people of their future, and it insults God who alone is worthy of our supreme devotion. Jesus illustrated this point with the parable of the rich man and Lazarus that follows (Luk 16:19-31). The Pharisees’ values were wrong. What really mattered and what they should have concentrated on was the kingdom and God’s Word.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Disfruta de miles de canciones cristianas en exclusiva sólo en Bibles