24<\/strong>. I am tormented<\/em> ] Rather, I am suffering pain<\/strong>. The verb is not basanizomai<\/em> but odundmai<\/em>, as in Luk 2:48<\/span>, where it is rendered ‘sorrowing.’<\/p>\n in this flame<\/em> ] Perhaps meant to indicate the agony of remorseful memories. In Hades no<\/p>\n “Lethe the river of oblivion rolls:<\/p>\n Her watery labyrinth, whereof who drinks<\/p>\n Forthwith his former state and being forgets,<\/p>\n Forgets both joy and grief, pleasure and pain.”<\/p>\n As for the material flame and the burning tongue, “we may,” says Archbishop Trench, “safely say that the form in which the sense of pain, with the desire after alleviation, embodies itself, is figurative.” Even the fierce and gloomy Tertullian says that how to understand what is meant by these details “is scarcely perhaps discovered by those who enquire with gentleness, but by contentious controversialists never.”<\/p>\n Father Abraham – <\/B>The Jews considered it a signal honor that Abraham was their father – that is, that they were descendants from him. Though this man was now in misery, yet he seems not to have abandoned the idea of his relation to the father of the faithful. The Jews supposed that departed spirits might know and converse with each other. See Lightfoot on this place. Our Saviour speaks in conformity with that prevailing opinion; and as it was not easy to convey ideas about the spiritual world without some such representation, he, therefore, speaks in the language which was usual in his time. We are not, however, to suppose that this was literally true, but only that it was designed to represent more clearly the sufferings of the rich man in hell.<\/P> Have mercy on me – <\/B>Pity me. The rich man is not represented as calling on God. The mercy of God will be at an end when the soul is lost. Nor did he ask to be released from that place. Lost spirits know that their sufferings will have no end, and that it would be in vain to ask to escape the place of torment. Nor does he ask to be admitted where Lazarus was. He had no desire to be in a holy place, and he well knew that there was no restoration to those who once sink down to hell.<\/P> Send Lazarus – <\/B>This shows how low he was reduced, and how the circumstances of people change when they die. Just before, Lazarus was laid at his gate full of sores; now he is happy in heaven. Just before, he had nothing to give, and the rich man could expect to derive no benefit from him; now he asks, as the highest favor, that he might come and render him relief. Soon the poorest man on earth, if he is a friend of God, will have mercies which the rich, if unprepared to die, can never obtain. The rich will no longer despise such people; they would then be glad of their friendship, and would beg for the slightest favor at their hands.<\/P> Dip the tip … – <\/B>This was a small favor to ask, and it shows the greatness of his distress when so small a thing would be considered a great relief.<\/P> Cool my tongue – <\/B>The effect of great heat on the body is to produce almost insupportable thirst. Those who travel in burning deserts thus suffer inexpressibly when they are deprived of water. So pain of any kind produces thirst, and particularly if connected with fever. The sufferings of the rich man are, therefore, represented as producing burning thirst, so much that even a drop of water would be refreshing to his tongue. We can scarce form an idea of more distress and misery than where this is continued from one day to another without relief. We are not to suppose that he had been guilty of any particular wickedness with his tongue as the cause of this. It is simply an idea to represent the natural effect of great suffering, and especially suffering in the midst of great heat.<\/P> I am tormented – <\/B>I am in anguish – in insupportable distress.<\/P> In this flame – <\/B>The lost are often represented as suffering in flames, because fire is an image of the severest pain that we know. It is not certain, however, that the wicked will be doomed to suffer in material fire. See the notes at Mar 9:44<\/span>.<\/P><\/p>\n 24. Father Abraham<\/B>awell-founded, but unavailing, claim of natural descent (Luk 3:8<\/span>;Joh 8:37<\/span>). <\/P> mercy on me<\/B>who nevershowed any (Jas 2:3<\/span>). <\/P> send Lazarus<\/B>the piningvictim of his merciless neglect. <\/P> that he may<\/B>take mehence? No; that he dares not to ask. <\/P> dip . . . tongue<\/B>thatis the least<\/I> conceivable and the most momentary<\/I>abatement of his torment; that is all. But even this he is told is(1) unreasonable.<\/I><\/P><\/p>\n And he cried and said, father Abraham<\/strong>,…. The Jews used to call Abraham their father, and were proud of their descent from him, Mt 3:9<\/span> and so persons are after death represented by them, as speaking to, and discoursing with him; as in the passage cited in the note [See comments on Lu 16:22]<\/span> to which the following may be added c;<\/p>\n “says R. Jonathan, from whence does it appear that the dead discourse with each other? it is said, De 34:4<\/span> “And the Lord said unto him, this is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying”, c. what is the meaning of the word “saying?” the holy blessed God said to Moses, “go say to Abraham”, c.”<\/p>\n And here the Jews, in their distress, are represented as applying to him, saying,<\/p>\n have mercy on me, and send Lazarus<\/strong> which seems to have respect to the mercy promised to Abraham, the covenant made with him, and the oath swore unto him, to send the Messiah, Lu 1:70<\/span> and which now, too late, these wretched Jews plead, the Messiah being sent already:<\/p>\n that he may dip the tip of his finger in water<\/strong> in allusion to the washings and purifications among the Jews, and the sprinkling of blood by the finger of the high priest; which were typical of cleansing, pardon, comfort, and refreshment, by the grace and blood of Christ:<\/p>\n and cool my tongue<\/strong>; which had spoken so many scurrilous and blasphemous things of Christ; saying that he was a sinner, a glutton, and a winebibber, a Samaritan, and had a devil; that he cast out devils by Beelzebub, the prince of devils; and that he was a seditious person, and guilty of blasphemy: so the Jews represent persons in hell, desirous of cooling water, and as sometimes favoured with it, and sometimes not: they say d, he that reads “Keriat Shema, (i.e. hear, O Israel”, c.) and very accurately examines the letters of it, , “they cool hell for him”, as it is said,<\/p>\n Ps 68:14<\/span>. And elsewhere e, they speak of a disciple, or good man, that was seen after death amidst gardens, and orchards, and fountains of water and of a publican, or wicked man, seen standing by the bank of a river, seeking , “to come to the water, but could not come at it”. So Mahomet f has a passage that is somewhat like to this text;<\/p>\n “the inhabitants of hell fire, shall call to the inhabitants of paradise, saying, pour upon us some water, or of those refreshments God hath bestowed on you.”<\/p>\n This man could not so much as get a drop of water to cool his tongue, not the least refreshment, nor mitigation of the anguish of his conscience, for the sins of his tongue:<\/p>\n for I am tormented in this flame<\/strong>; in the destruction of Jerusalem, and calamities at Bither, and other afflictions; together with the wrath of God poured into the conscience, and the bitter remorses of that for speaking against the Messiah; and which are still greater in hell, where the worm dies not, and the fire is not quenched.<\/p>\n c T. Bab. Beracot, fol. 18. 2. d Ib. fol. 15. 2. e T. Hieros. Sanhedrin, fol. 23. 3. & Chagiga, fol, 77. 4. f Koran, c. 7. p. 121. (sura 7:50)<\/p>\n That he may dip <\/B> ( <\/SPAN><\/span>). First aorist active subjunctive of <\/SPAN><\/span>, common verb, to dip.<\/P> In water <\/B> (<\/SPAN><\/span>). Genitive, the specifying case, water and not something else.<\/P> Cool <\/B> (<\/SPAN><\/span>). First aorist active subjunctive of <\/SPAN><\/span>, a late Greek compound, to cool off, to make cool. Only here in the N.T. but common in medical books. Note perfective use of –<\/SPAN><\/span> (down). A small service that will be welcome.<\/P> For I am in anguish <\/B> ( <\/SPAN><\/span>). The active has a causative sense to cause intense pain, the middle to torment oneself (Luke 2:48<\/span>; Acts 20:38<\/span>), the passive to be translated as here. Common verb, but no other examples in the N.T. <\/P> <\/p>\n Cool [] <\/SPAN><\/span>. Only here in New Testament. Common in medical language. See on ch. Luk 21:26<\/span>. Compare the exquisite passage in Dante, where Messer Adamo, the false coiner, horribly mutilated, and in the lowest circle of Malebolge, says : <\/P> ” I had, while living, much of what I wished; And now, alas! a drop of water crave. <\/P> The rivulets that from the verdant hills Of Cassentin descend down into Arno, Making their channels to be soft and cold, Ever before me stand, and not in vain : For far more doth their image dry me up Than the disease which strips my face of flesh. ” Inferno, 30, 65 sq. <\/P> Tormented [] <\/SPAN><\/span>. Used by Luke only. Tormented is too strong. <\/P> The word is used of the sorrow of Joseph and Mary when the child Jesus was missing (ch. 2 48); and of the grief of the Ephesian elders on parting with Paul (Act 20:38<\/span>). Rev., I am in anguish.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And he cried and said,” <\/strong>(kai autos phonesas eipen) “And calling (crying) he said,” from his torments in hell, Luk 16:23<\/span>, with the faculty of speech and emotion. It was a well meaning but unavailing cry, Joh 3:8<\/span>; Joh 8:37<\/span>.<\/p>\n 2) “Father Abraham, have mercy on me,” <\/strong>(pater Abraam eleeson me) “Father Abraham, pity me,” or have pity on me, show mercy to me, a thing he was given, but spurned, all his life on earth, a thing he never showed to man himself, Luk 3:21-22<\/span>; Act 17:28<\/span>; But he had now hardened his heart so long that mercy was no more available, Pro 29:1<\/span>.<\/p>\n 3) “And send Lazarus,” <\/strong>(kai pempson Lazaron) “And just send Lazarus,” any way to get him here, for I knew him well on earth, and I believe he will help me. But his cry was too late, Jer 7:16<\/span>; Jer 14:11<\/span>.<\/p>\n 4) “That he may dip the tip of his finger in water,” <\/strong>(hina bapse to akron tou daktulou autou hudatos) “In order that he may dip or immerse the tip of his finger in water;” But Lazarus had now graduated beyond being a servant to the rich man any more. It was the rich man who was a beggar now, but too late, Pro 1:20-28<\/span>.<\/p>\n 5) “And cool my tongue;” <\/strong>(kai katapsukse ten glossan mou) “And he may cool my tongue,” Zec 14:12<\/span>, with just the tip of his wet finger or moist finger tip. But after death there awaits no place to find mercy, but cold judgment that is just; Joh 5:30<\/span>.<\/p>\n 6) “For I am tormented in this flame.” <\/strong>(hoti odunomai en te phlogi taute) “Because I am continually suffering anguish in this flame; Torture is physical, of the body; while torment is of the conscience and the soul, involving the memory, the computerized Memorex system of the soul, Isa 66:24<\/span>; Mar 9:43-44<\/span>.<\/p>\n (24) Send Lazarus, that he may dip the tip of his finger . . .<\/strong>The words, in their relation to the effect of the punishment on the rich mans character, offer two tenable explanations. On the one hand, they have been thought to indicate the old selfish arrogance and heartlessness of the man who still looks on Lazarus as one who may be sent hither and thither, at any cost of suffering, to do his bidding and minister to his ease; on the other, we may see in them the traces of pride conquered, and the cry for mercy at last coming from lips that had never uttered it before, and the craving for help and sympathy from one whom in his lifetime he had despised as beneath his notice. There is something terribly significant in the fact that it is the tongue that suffers most in that agonising flame. That was the organ of the sense which the man had pampered by his riotous and sumptuous living: that is now the chief instrument of retribution. The lesson is the same as that which a poet of our own has taught us<\/p>\n The gods are just, and of our pleasant vices Shakespeare, King Lear,<\/em> v. 3.<\/p>\n 24<\/strong>. <\/strong> Father Abraham<\/em> He reminds the great father of his descent from him. And he who sat at the banquet once, and refused the crumb to the beggar, now sees the beggar at the banquet, and is refused his supplication. <\/p>\n Dip cool my tongue this flame<\/em> That tongue <\/em> which had so often been pampered with sensual gratifications, is now parched with the terrible deprivation. Those licentious passions which had heated his blood will now, in the atmosphere of the new world, kindle to a flame. <\/em> Besides, the effeminacy which he had cultivated induces him to magnify his new sufferings, and he is perfectly miserable. But all these miseries are, it may be, rather natural than penal. This is the intermediate state, <\/em> after death, but before the judgment-day. Sentence has not yet been pronounced, and penalty is not yet in its full sense now inflicted. So that we have here, perhaps, the natural sorrow of the lost spirit on leaving the body. Accommodation to his condition may enable his wretched excitement to subside into a permanent state of quiet, settled, and, perhaps, even contented consciousness of badness and woe. This poor wretch prays not to God but to a holy father. <\/em> The result is a poor encouragement for praying to dead saints. <\/p>\n Flame<\/em> Are the damned tormented by a real material fire? We might, <\/em> perhaps, answer the visible fire may be but a material emblem of an immaterial power. The element of the very lake of fire <\/em> may be to the human soul what the fire is to the visible human body.<\/p>\n ‘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 in anguish in this flame.” ’<\/p>\n This anonymous rich man who had needed nothing on earth, now cried out because he had nothing, and was in a state of torment.<\/p>\n ‘Father Abraham.’ Like the Pharisees he claimed kinship with Abraham. But it had done him no good. Consequences in the afterlife are not the result of who we are, they result from what we have become.<\/p>\n Notice how the tables have turned. The rich man has become the beggar. He has nothing. He had never thought in terms of storing up treasure in Heaven, or of making friends in eternal dwellings. That had been for fools. But now he, who had never given even a cup of water to a beggar, was, as a beggar, calling on Lazarus for just a spot of water on his tongue. Lazarus in his earthly misery had once depended on him for crumbs, and he had let him down badly. Now he saw in Lazarus his only hope of even a little alleviation from his misery by means of a drop of water (a liquid ‘crumb’). Again we must not take this literally. He had no tongue, there was no flame, he was rather a disembodied spirit in anguish. The point is in the contrast.<\/p>\n Note the assumption that where Lazarus is there will be plenty of water. To a Jew living in Palestine a Paradise without water was inconceivable (see Rev 22:1-5<\/span>). Water was the essence of life. All knew of the burning heat of the desert and how it could leave a man parched and desperate and on the point of death. And of the joy of coming across an oasis or a spring which could finally relieve the desperate need. But in the world of the grave where men are apart from God, in contrast with those who go to be with God, there are no springs, not even spiritual ones.<\/p>\n Luk 16:24<\/span><\/em><\/strong>. <\/strong>Dip the tip of his finger, <\/em><\/strong>&c.<\/strong> The Hebrews drank their wine mixed with water; and large quantities of water, on one occasion or other, were used at their feasts. See Joh 2:6<\/span>. There seems therefore, in this petition, a proper allusion to that custom. It is observable, that the rich man speaks as knowing Lazarus, and as supposing, Luk 16:28<\/span> that his brethren also might know him, on his appearing to them.And shall not Abraham’s children, when they are in paradise, know each other? <\/p>\n Luk 16:24<\/span> . ] and he<\/em> , on his part, as opposed to the patriarch and to Lazarus.<\/p>\n The poetical discourse as it advances now gives us a conversation<\/em> from the two parts of Hades (for Rabbinical analogies, see in Lightfoot, p. 864 f.), in which, however, the prayer for the service of Lazarus<\/em> is not on the part of the rich man continued presumption<\/em> [212] (Lange, L. J.<\/em> II. 1, p. 394: “that Lazarus was to be sent on an errand for him”), but finds its motive simply in the fact that it is precisely Lazarus<\/em> whom he sees reposing on Abraham’s bosom. The text does not go further, but leaves to be felt with sufficient profundity what is the humiliating reversal<\/em> of the relation (that the despised beggar was now to be the reviver of the rich man).<\/p>\n . .] even only such a smallest cooling<\/em> , what a favour it would be to him in his glowing heat! Lange grotesquely conjectures that he asks only for such a delicate<\/em> touching, because he had seen Lazarus in the impurity of his sores<\/em> . In his condition he certainly had done with such reflections.<\/p>\n ] Genitivus materiae<\/em> . See Bernhardy, p. 168; Buttmann, Neut. Gr<\/em> . p. 148 [E. T. 170].<\/p>\n [212] Comp. also Bengel: “Adhuc vmpendit Lazarum heluo.”<\/p>\n 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. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 24. And cool my tongue<\/strong> ] In his tongue he was most tortured, quia plus lingua peccaverat, <\/em> saith Cyprian. So Nestorius the heretic had his tongue eaten up with worms. a<\/em> So Thomas Arundel, Archbishop of Canterbury, and Stephen Gardiner, Bishop of Winchester (two notorious persecutors), died with their tongues thrust out, big swollen, and black with inflammation of their bodies. A spectacle worthy to be noted of all such bloody burning persecutors.<\/p>\n<\/p>\n a<\/em> Nestorii lingua vermibus exesa.<\/em> Evang. <\/p>\n 24.<\/strong> ] ‘ Superbus temporis, mendicus inferni<\/em> .’ Aug [100] (Trench, Par. in loc.)<\/p>\n [100] Augustine, Bp. of Hippo<\/em> , 395 430<\/p>\n On <\/strong> .<\/strong> see Mat 3:9<\/span> .<\/p>\n <\/strong> ,<\/strong> not subjective only<\/em> , though perhaps mainly. The omission of the article before points no doubt to subjective<\/em> torments; but where lies the limit between inner and outer to the disembodied? Hardened sinners have died crying ‘Fire!’ Did the fire leave them, when they left their bodies?<\/p>\n Luk 16:24<\/span> . .: the rich man, like Lazarus, is a Jew, and probably, as a son of Abraham, very much surprised that he should find himself in such a place (Mat 3:8-9<\/span> ), and still hoping that the patriarch can do something for him. ( , here only in N.T.): surely that small service will not be refused! If the flames cannot be put out, may the pain they cause not be mitigated by a cooling drop of water on the tip of the tongue? a pathetic request.<\/p>\n he cried and said = crying out, he said. The Pharisees gave long stories of similar imaginary conversations and discourses. See Lightfoot, vol. xi, pp. 165-7. Father Abraham. Compare Mat 3:9. Joh 8:39. <\/p>\n cool. Greek. katapsucho. Occurs only here. A medical word. tormented distressed. Greek. odunaomai. Occurs only in Luke (here, Luk 2:48, and Act 20:38, “sorrowing”). <\/p>\n 24.] Superbus temporis, mendicus inferni. Aug[100] (Trench, Par. in loc.)<\/p>\n [100] Augustine, Bp. of Hippo, 395-430<\/p>\n On . see Mat 3:9.<\/p>\n , not subjective only, though perhaps mainly. The omission of the article before points no doubt to subjective torments;-but where lies the limit between inner and outer to the disembodied? Hardened sinners have died crying Fire!-Did the fire leave them, when they left their bodies?<\/p>\n Luk 16:24. , himself). No longer now does he enjoy the attendance of slaves, but is a beggar himself.-, father) Implying his glorying in the flesh [boasting of mere outward privileges of descent from the father of the faithful]: Son in Luk 16:25 corresponds to Father here.-, send) Even as yet the self-indulger holds in little esteem Lazarus, even as yet in little esteem Moses: Luk 16:30.- , that he may dip) This verb does not always imply a great abundance of water: from it is derived . Not even the slightest mitigation is vouchsafed. This truly is the wine of the wrath of God poured out, , without mixture. Rev 14:10, (Chrysostom observes, , A drop of the Divine compassion is not mixed with the unfeeling hard-heartedness of this rich feaster.-, tongue) His tongue it was that had especially sinned.<\/p>\n Father: Luk 16:30, Luk 3:8, Mat 3:9, Joh 8:33-39, Joh 8:53-56, Rom 4:12, Rom 9:7, Rom 9:8 <\/p>\n have: 1Sa 28:16, Isa 27:11, Jam 2:13 <\/p>\n in water: Isa 41:17, Isa 41:18, Isa 65:13, Isa 65:14, Joh 4:10, Joh 4:14, Joh 7:37, Rev 7:16, Rev 7:17, Rev 22:1 <\/p>\n and cool: Zec 14:12, Jam 3:6 <\/p>\n for: Isa 66:24, Mat 25:41, Mar 9:43-49, 2Th 1:8, Rev 14:10, Rev 14:11, Rev 19:20, Rev 20:15 <\/p>\n Reciprocal: Job 14:22 – his soul Job 20:17 – shall not see Job 20:21 – none of his meat be left Psa 49:17 – he shall Psa 112:10 – desire Psa 119:155 – for they Pro 21:17 – loveth Pro 22:16 – he that giveth Jer 2:25 – Withhold Eze 32:21 – strong Zec 9:11 – out Mat 5:22 – hell Mat 13:42 – cast Mat 18:8 – everlasting Mat 25:8 – Give Mar 9:46 – General Luk 9:25 – what Luk 13:16 – being Luk 16:25 – Son Joh 4:13 – Whosoever Heb 10:27 – fiery Jam 2:21 – Abraham<\/p>\n 4<\/p>\n Father Abraham was said because he was a descendant of that patriarch. The rich man’s brothers had Moses and the prophets (verse 29), which were given to the Jews only, hence we know he was of that race. Objectors criticize this verse on the ground that the rich man’s body was buried on the earth, therefore he had no tongue to be tormented. The objection shows the utter lack of considering the subject fairly. The only part of a human being that has any feeling is the inner man. While body and soul are united, the latter exercises itself through the former as a vehicle only, for the body itself has no feeling. If it did have, a dead man, or one under an anesthetic would flinch from pain caused by contact with any disagreeable object. Therefore, when the inner man is freed from the in-cumbrance of the flesh, it will still maintain its ability to experience feelings.<\/p>\n 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. <\/p>\n [And he cried and said.] We have mention of the dead discoursing one amongst another, and also with those that are alive. “R. Samuel Bar Nachman saith, R. Jonathan saith, How doth it appear that the dead have any discourse amongst themselves? It appears from what is said, And the Lord said unto him, This is the land, concerning which I sware unto Abraham, to Isaac, and Jacob saying: What is the meaning of saying? The Holy Blessed God saith unto Moses, Go thou and say to Abraham, Isaac, and Jacob, The oath which I sware unto you, I have performed unto your children.” Note that: “Go thou and say to Abraham,” etc. “There is a story of a certain pious man, that went and lodged in a burying-place, and heard two souls discoursing amongst themselves. Said the one unto the other, ‘Come, my companion, and let us wander about the world, and listen behind the veil, what kind of plagues are coming upon the world.’ To which the other replied, ‘O my companion, I cannot; for I am buried in a cane mat: but do thou go, and whatsoever thou hearest, do thou come and tell me.’ The soul went, and wandered about the world,” etc.<\/p>\n “The year following he went again, and lodging in a place of burial, he heard two souls discoursing between themselves. Saith the one unto the other, ‘O my companion, come, let us wander about the world, and hearken behind the veil, what kind of plagues are coming upon the world.’ To which the other, ‘O my companion, let me alone; for the words that formerly passed between thee and me were heard amongst the living.’ ‘Whence could they know?’ ‘Perhaps some other person that is dead went and told them.'”<\/p>\n “There was a certain person deposited some zuzees with a certain hostess till he should return; and went to the house of Rabh. When he returned she was dead. He went after her to the place of burial, and said unto her, ‘Where are my zuzees?’ She saith unto him, ‘Go, take it from under the hinge of the door, in a certain place there: and speak to my mother to send me my black lead, and the reed of paint by the woman N., who is coming hither tomorrow.’ But whence do they know that such a one shall die? Dumah [that is, the angel who is appointed over the dead] comes before, and proclaims it to them.”<\/p>\n “The zuzees that belonged to orphans were deposited with the father of Samuel [the Rabbin]. He died, Samuel being absent. He went after him to the place of burial, and said unto them [i.e. to the dead], I look for Abba. They say unto him, Abba the good is here. ‘I look for Abba Bar Abba.’ They say unto him, ‘Abba Bar Abba the good is here.’ He saith unto them, ‘I look for Abba Bar Abba the father of Samuel; where is he?’ They say unto him, He is gone up to the academy of the firmament. Then he saw Levi [his colleague] sitting without.” (The Gloss hath it, The dead appeared as without their graves, sitting in a circle, but Levi sat without the circle.) “He saith unto him, ‘Why dost thou sit without? why dost thou not ascend?’ He answered him, ‘They say unto me, Because there want those years wherein thou didst not go into the academy of the Rabbi.’ When his father came, he saw him weep. He saith unto him, ‘Why dost thou weep?’ He saith unto him, ‘Where is the orphans’ money?’ He saith unto him, ‘Go, and take it out of the mill-house,’ ” etc. But I fear, the reader will frown at this huge length of trifles.<\/p>\n [And cool my tongue.] There was a good man and a wicked man that died. As for the good man, he had no funeral rites solemnized; but the wicked man had. Afterward, there was one saw in his dream the good man walking in gardens, and hard by pleasant springs: but the wicked man with his tongue trickling drop by drop at the bank of a river, endeavouring to touch the water, but he could not.<\/p>\n Luk 16:24. Father Abraham. Even there the man does not forget that he is a Jew.<\/p>\n Send Lazarus. It is possible, but not probable, that, he still fancies he has some right to the services of one who was his inferior on earth.<\/p>\n That he may dip…. cool my tongue. The reason for this request is given: for I am in anguish in this flame. Our Lord uses this figure to represent a fearful truth. Though entirely figurative, it means that the souls of the impenitent after death suffer as terribly as though fire were tormenting their bodies. The close relation between sin and its punishment is suggested by the mention of the tongue. The chief organ of sin becomes the chief organ of punishment. The conditions are reversed: the former rich man, now in torment, would be glad to receive refreshment from the despised beggar, now in blessedness. Each retains his character.<\/p>\n Observe here, 1. The place where the rich man suffers, it is in hell: the souls of wicked men, when they leave their bodies, do certainly go into a place of torment, which is not only beyond expression, but our apprehension also; Eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive, those dreadful things which God hath prepared for them that hate him. <\/p>\n Observe, 2. The sin for which he suffers: it is the sin of unmercifulness.<\/p>\n Thence learn, that uncharitableness and unmercifulness to the poor, is a very great sin, and such a sin as alone, and without any other guilt, is sufficient to ruin a man forever; there is found in this sin great impiety towards God, and great inhumanity towards our own nature.<\/p>\n Observe, 3. The nature and quality of his sufferings; they are exceedingly painful, and void of the least degree of comfort; not a drop of water is granted to cool an inflamed tongue.<\/p>\n Learn thence, that the least refreshments are impatiently desired by the damned souls in hell, but righteously denied and withheld from them: a drop of water was desired, but not granted. No cup of water, no bowls of wine in hell; there is but one full cup in hell, and that is the cup of God’s wrath, without any mixture of mercy or pity. That throat will be forever parched with thirst then, which is drenched and drowned with excess now: the songs of the drunkard here, will be turned into howlings and lamentations there.<\/p>\n Luk 16:24-25. He cried, Father Abraham, have mercy on me Being in an agony of pain, by reason of the flames, and the anguish felt in his conscience, he cried to Abraham to take pity on him, his son, and send Lazarus to give him, if it were but the very least degree of relief, by dipping the tip of his finger in water to cool his tongue, for his torment was intolerable. Abraham might have replied, Thou art not my son, I disown thee; what has become of thy purple and fine linen, thy perfumes, thy feastings, thy dancings? Where are thy delicious wines, now that thou art so earnestly begging a drop of water to cool thy tongue? Instead of thy stately palace, thou art shut up in hell; instead of pleasure, thou art filled with pain; instead of music and mirth, nothing is heard but wailing and gnashing of teeth. No: such speeches, however just, would not have been suitable to the humanity of blessed Abraham; for which reason that good patriarch did not so much as put this wicked man in mind of his ill-spent life; only, being to justify God for having made so sudden and so remarkable a change in his state, he called him his son, and spake of his past debauched way of living in the softest manner possible, showing us the sweet disposition of the blessed in heaven. It cannot be denied, that there is one precedent here in Scripture, of praying to a departed saint: but who is he that prays? and with what success? Will any one who considers this be inclined to imitate him? And Abraham said, Son That is, according to the flesh; remember, &c. Is it not worthy of observation, that Abraham will not revile, even a damned soul? And shall living men revile one another? That thou in thy lifetime receivedst thy good things He bade him consider, that in his lifetime he chose and accepted of worldly things, as his good, his happiness, despising heaven, and valuing, and seeking nothing but the riches, pleasures, and honours of earth. And can any be at a loss then to know why he was in torments? This damnable idolatry, had there been nothing else, was enough to sink him to the nethermost hell. But Abraham further intimates to him, that having enjoyed the good things of this world in the greatest perfection, he could not think it hard if, by the sentence of God, in the open violation of whose laws he had lived, especially of the great law enjoining sincere and fervent love to God and man, he was deprived of that heaven, and of those spiritual and eternal blessings, which he had always despised. And likewise Lazarus evil things He reminded him that Lazarus, on the other hand, had borne the miseries of life with patience, had trusted in God, and looked forward to a better state: but now he is comforted His afflictions are all brought to an end, and he is refreshed with eternal joys, which know neither hunger, nor cold, nor pain. He who had no house in which to hide his head, is now a free citizen, and blessed inhabitant of heaven: immortal joys and everlasting love refresh his soul, who lately desired the crumbs from thy table. Glory is his splendid robe for ever, health and gladness attend him always, who was covered only with sores and ulcers upon earth; and he is delighted with the sweet society of God, of angels, and of all the saints, whom no man regarded upon earth, and whose sores the dogs licked, more compassionate than his fellow-creatures. And thou art tormented Instead of thy purple robe and fine linen, thou art invested with a robe of fiery flame: instead of sumptuous fare, art fed with bitter tears, and gnawed continually by a condemning conscience; instead of thy past elegancies and comforts, nothing but torment and anguish surrounds thee. Observe well, reader, it is not the merely being in a state of poverty and affliction on the one hand, or of wealth, affluence, and ease on the other, that causes this difference in the future conditions of men, that in itself saves or destroys their souls: but it is the right or wrong use of either state. When a man considers the good things of this life as his chief good; when his heart is taken up by them, and he is so intent on the gaining, the retaining, the increasing, or the enjoyment of them, as to neglect making his peace with God, and giving his heart to him in holy love, and his life in uniform obedience; or, when he makes his riches the instruments of pride, luxury, and uncharitableness; of impiety toward God, and inhumanity toward his fellow-creatures; then he so receives his good things here as to give up all right to the good things hereafter; and having been here comforted by the enjoyment of temporal goods, will hereafter be tormented by the suffering of eternal evils. For, as an able writer well observes, and as is intimated in the note on Luk 16:21, our Lords principal view in this discourse most evidently was, to warn men of the danger of that worldly- mindedness, neglect of religion, and devotedness to pleasure and profit, which is not so much any one vice, as it is the foundation and source of all vices. It is that which makes men regardless of futurity, and not to have God in all their thoughts. It is that deceitfulness of riches, ambition, and voluptuousness, and the care of things temporal, which stifle all sense of religion, choke the word, and it becomes unfruitful.<\/p>\n 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. 24. I am tormented ] Rather, I am suffering pain. The verb is not basanizomai but odundmai, as in … Continue reading “Exegetical and Hermeneutical Commentary of Luke 16:24”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25626","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25626","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25626"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25626\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25626"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25626"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25626"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Make instruments to scourge us.<\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Lightfoot Commentary Gospels<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"