Luke 16

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 �BiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardBiDiModervbdLeftToRightTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 11 2 8 0 0 CHAPTER XVI ) Outline of Chapter 16) ) Theme: The Work Thou Gavest Him to Do) 16:1 13 The Parable of The Shrewd Manager) 16:14 18 Pharisaic Errors Rebuked) 16:19 31 The Parable of The Show-off: A Rich man) and) The Beggar: Lazarus) ) 16:1 13 The Parable of The Shrewd Manager) 1 1 2 8 0 “tw://bible.?id=40.6.24|AUTODETECT|” For 16:13 cf. ) 7 1 -1 9 0 “tw://bible.?id=40.6.24|AUTODETECT|” Matt. 6:24) 1 36 2 8 0 0 16 1 He continued to speak, now to his disciples, There was a rich man who employed a manager. This manager was accused to him of squandering his possessions. 2 So he called him in and asked him, What is this I am hearing about you? Surrender the account books, for you can no longer be manager. ) 3 The manager said within himself, What am I going to do, since my master is taking away from me my position as manager? I m not strong enough to dig; I m ashamed to beg. 4 I know what I ll do, so that when I m discharged from my position, people will welcome me into their homes. ) 5 So one by one he called in his master s debtors. He asked the first, How much do you owe my master? 6 A hundred measures of oil, he replied. The manager told him, Take your account, sit down quickly, and write fifty. 7 Then he said to another, And how much do you owe?

A hundred measures of wheat, he replied. The manager told him, Take your account and write eighty. ) 8 The master praised the dishonest manager because he had acted shrewdly. For the people of this world, in dealing with their own kind, are more shrewd than the people who have the light.��454�� 9 And I say to you, make friends for yourselves by means of the mammon of unrighteousness,��455�� so that when it is gone, they may welcome you into everlasting habitations.) 10 He who is trustworthy in a very small matter is also trustworthy in an important one; and he who is untrustworthy in a very small matter is also untrustworthy in an important one. 11 So if you have not been trustworthy in (the use of) the unrighteous mammon, who will entrust the true riches to you? 12 And if you have not been trustworthy with respect to someone else s property, who will give you what is your own?) 13 No servant can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and look down on the other. You cannot serve God and mammon. ) ) For possible connection between chapters 15 and 16 see p. 539. To this may be added the following:) a. Chapters 15 and 16 may be viewed as forming a pair: the first exposes the wrong attitude toward people; the second opens with a section on the sinful use of wealth.

But note squander both in 15:13 and 16:1.) b. Chapter 15 was meant especially for the Pharisees and the scribes (see 15:2, 3); 16:1 13 was addressed to Christ s disciples (16:1), though also heard by and meant for the Pharisees (16:14).) As shown in the Outline, chapter 16 consists of three easily recognized parts (as did also chapter 15), two of them being parables.) The parable of The Shrewd Manager begins as follows:) 1, 2. He continued to speak, now to his disciples, There was a rich man who employed a manager. This manager was accused to him of squandering his possessions. So he called him in and asked him, What is this I am hearing about you? Surrender the account books, for you can no longer be manager.) The word disciples probably indicates the wider circle of followers, more than just The Twelve.

See 6:13; 10:1.) The rich man of this parable was probably the owner of a landed estate. He had a manager to take care of the estate s business affairs. The debtors were probably renters. They paid their rent by giving the owner a fixed amount of the yearly produce. We must assume that the rich man or owner was a man of integrity.) The manager appointed by him was not a slave but a freeman. Accordingly, when this man loses his job the punishment he receives is not that which would be meted out to a slave.

Contrast You can no longer be manager with and shall cut him to pieces (12:46).) The rich man s manager was accused of squandering or wasting his employer s holdings. This points to mismanagement, not necessarily to fraud. The verb is the one used in connection with the parable of The Lost Son (15:13).) So the owner calls him in and demands an explanation. When it is evident that the manager cannot clear himself, the owner fires him and naturally demands that he surrender the account books, so that a successor will be able to take over. This leaves the impression that at this point in the story the manager had not been guilty of fraud or embezzlement, for in that case legal action would probably have been instituted against him. Also, the fired manager is given an opportunity to make the necessary arrangements for his departure.

He does not have to leave immediately. He may get his books in order before he hands them to his master.) 3, 4. The manager said within himself, What am I going to do, since my master is taking away from me my position as manager? I m not strong enough to dig; I m ashamed to beg. I know what I ll do, so that when I m discharged from my position, people will welcome me into their homes.) Note that the manager remains silent when the owner charges him with being guilty of mismanagement. He does not loudly assert his innocence.

He must have been guilty, as charged.) The man realizes, however, that he is in a terrible predicament. He is not strong enough to dig, meaning perhaps to undertake manual labor of any kind, and he has too much self-respect to go begging. He thinks and thinks.& All of a sudden we hear him saying, I ve got it! I know exactly how to feather my nest for the time when I ll be out of a job. ) 5 7. So one by one he called in his master s debtors. He asked the first, How much do you owe my master?

A hundred measures of oil, he replied. The manager told him, Take your account, sit down quickly, and write fifty. Then he said to another, And how much do you owe? A hundred measures of wheat, he replied. The manager told him, Take your account and write eighty.) This was clearly a scheme to make these renters personally indebted to him, and to achieve his purpose in such a manner that they would not complain or refuse hospitality to him after he has lost his position as manager.) One by one he calls in those who owed debts. Only two examples are given of that which happened next, but these two represent all the others he must have called in.) When the first man arrives, the manager asks him, How much do you owe my master?

Note my master, as if he had not been fired. The answer is, A hundred measures of oil, amounting in all to somewhat less than 1000 probably about 875 gallons. The manager then takes from a drawer, strongbox or whatever, the document which the debtor had himself drawn up and in which he had promised to pay that amount of oil. He hands that account or promissory note to the renter and tells him to sit down quickly and to change the figure, so that, instead of owing a hundred measures of oil, he will now be owing only fifty measures. Why did he order the renter to sit down quickly, etc.? Could it be because he was afraid that the owner might suddenly enter and see what was going on?

However that may be, the debtor quickly complied and handed the manager the new account. With the next debtor, who owed a hundred measures of wheat, that is, about a thousand bushels of that commodity, and who was told to change his account to eighty measures, he deals similarly.) Did the debtors realize that the manager was dishonest, and was asking them to co-operate in a shady business transaction? Probably not. As K. E. Bailey has convincingly shown see his P. & P., p. 100 the debtors assumed that the note-changing was legitimate.

They probably thought that the manager had talked the owner into reducing the amounts. Reducing such account figures sometimes because of unfavorable weather conditions affecting the crops was not at all unusual.) The manager, the books now in order, hands them back to the owner.) What is the owner s reaction? He realizes, of course, that the renters, and the people of the village in general, are already celebrating, praising both the manager and the owner. If the owner should now tell these people what has really happened and should change the figures back to where they were originally, his reputation will go down to zero. This he cannot risk. So, he makes the best of the situation.

He must have said to himself, What a clever crook! ) 8, 9. The master praised the dishonest manager because he had acted shrewdly.) It should be stressed that the master praised the (now discharged) manager not for being so dishonest but for being so clever, so astute, so shrewd. In other words, for feathering his nest, seeing to it that his physical needs would be supplied for a long time to come, perhaps for the rest of his life.) At this point a question arises. In verse 8, to whom does the expression kurios (master, lord) refer? Is the reference to the owner or to the Lord Jesus Christ? The answer must be to the owner of this huge landed estate.

The Greek word kurios occurs also in verses 3 (once) and 5 (twice). In all three cases the reference is to the human owner, the master, not to Jesus. There is, accordingly, no reason to assume that a different meaning must be assigned to the identical word here in verse 8. Jesus is telling this parable. It is he who is saying that the master or owner praised the dishonest manager. The owner praised him not because he had been so crooked but because he had planned ahead.

Jesus agrees that looking ahead is the thing to do, and adds, For the people of this world, in dealing with their own kind, are more shrewd than the people who have the light. And I say to you, make friends for yourselves by means of the mammon of unrighteousness, so that when it is gone, they may welcome you into everlasting habitations.) I am in agreement with Danker��456�� when he expresses surprise that this comment caused so much perplexity. He regards this as one of the curiosities in the history of interpretation. And so it is. Jesus is not telling us that we should become worldly-minded or crooked. He is stating the obvious fact that in worldly matters worldly people often show more astuteness or shrewdness than God s children do in matters affecting their everlasting salvation.

For the term sons of light (people who have the light) see the note on 10:6 on page 587, and the diagram on p. 588, No. 10.) Jesus wants his people similarly to look ahead and by means of the mammon of unrighteousness so to support all good causes and needy people that when the givers die, there will be a grand welcome for them. Those heavenly inhabitants who, while still on earth, benefited by the kindness of these big-hearted ones will then be welcoming the new arrivals. They will with gladness usher them into their heavenly habitations. For the term mammon of unrighteousness see the note on 16:9 on page 779.) With respect to this interpretation, accepted by most commentators, where is there a problem? There is none, unless we ourselves create it. The objection is raised, at times, Surely, no honest individual would ever praise a crook; yet, here the owner is actually doing this.

Worse even, Jesus joins in bestowing praise on this fellow. ) We ask, And why not? Neither the owner (or master) nor Jesus is praising the crook for his crookedness, only for his shrewdness, for the fact that he looks ahead and makes provision for his future needs. What is wrong with that? Nothing, of course.) When, in spite of ever so many precautions and burglar protection devices, a bank is robbed, and the newspapers describe how it was done, people will remark, How clever! This surely does not mean that they are recommending the burglars for a Distinguished Service Medal! Far from it.

They want those criminals to receive the sentence they deserve. But it is, nevertheless, consistent to say, Would that all true believers were as clever in spiritual matters as are these crooks in plying their trade. ) 1 1 2 8 0 “tw://bible.?id=2.22.25|AUTODETECT|” There are two other explanations of 16:4 8 that deserve brief consideration. One is described by W. J. Harrington, op. cit., pp. 198 200, who, however, does not accept it; and by L. Morris, The Gospel According to St. Luke, Grand Rapids, 1974, pp. 245, 246, who seems to favor it. Briefly it amounts to this: Jews were not permitted to take interest of fellow Jews 7 1 -1 9 0 “tw://bible.?id=2.22.25|AUTODETECT|” Exod. 22:25) 1 1 -1 9 0 “tw://bible.?id=3.25.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.25.36|AUTODETECT|” Lev. 25:36) 1 1 -1 9 0 “tw://bible.?id=5.23.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.23.19|AUTODETECT|” Deut. 23:19) 1 1 -1 9 0 0 ). But there was a way to evade this law, namely, by reasoning that it was intended to protect only the poor. Therefore, if it could be shown that the debtor was not really poor, the law would not apply. So in many cases, including the one of this parable, the owner would add a considerable amount of interest (really usury) to the sale price of his goods. Hence, what the action of the steward in the present parable amounts to is this: he returns the promissory notes to the debtors, and requests that they write new ones which would show that they owed the principal minus the illegally added interest. In gratitude to him the debtors would welcome him into their homes. The owner, learning what had happened, could not very well repudiate the steward s action without exposing himself as being a man who accepted usury.) 1 6 2 8 0 0 Evaluation. One would think that if the transaction was so complicated, there would at least have been a hint of this in the text. Also, in that case would not the steward deserve the name the honest steward instead of the dishonest or unjust steward? On the basis of this theory, was he not honest in forcing the amounts of the bills back to what they should have been in the first place (principal with no interest added)? He seems to have been honest, unless the previously mentioned squandering of his master s goods implies that he had been guilty of fraud, embezzlement. But it has already been shown that this is improbable; at least, that it cannot be proved.

Also, if this theory were correct, would not the owner have been the dishonest fellow?) The other theory is that proposed by E. Trueblood. See his very interesting book The Humor of Christ, New York, 1964, pp. 98 110. He reasons that when Jesus exhorts his listeners to make friends by means of the unrighteous mammon, he means the very opposite of what he actually says. In other words, Trueblood regards the words of Jesus as a bit of humorous banter.) Evaluation. The author has not shown to my satisfaction that the usual explanation the one I share with very many others is unreasonable.

We should be very careful before we interpret some of the words of Jesus as bits of humorous banter.) Probably to prevent the very misunderstanding that still persists, as if Jesus were praising dishonesty, he now continues: 10. He who is trustworthy in a very small matter is also trustworthy in an important one; and he who is untrustworthy in a very small matter is also untrustworthy in an important one.) It is clear from these words that Jesus did not approve of, did not even excuse, dishonesty, unfaithfulness. If a person can be trusted in handling a matter of small importance, he can also be trusted with important matters; if he cannot be depended on in connection with the first, it would not be safe either to entrust to him the second. Everything depends on the quality of the person s invisible being, call it his soul or whatever you wish. That soul is not divided.) What is meant becomes even more clear in what follows in verses 11, 12. So if you have not been trustworthy in (the use of) the unrighteous mammon, who will entrust the true riches to you?

And if you have not been trustworthy with respect to someone else s property, who will give you what is your own?) 1 1 2 8 0 “tw://bible.?id=40.25.34|AUTODETECT|” In this parallelism the unrighteous mammon = someone else s property; the true riches = your own. The meaning, then, is this: if you have not been trustworthy in the use of material wealth, which, after all, is not really yours but belongs to Someone Else, namely, to God, then who will entrust to you the true, heavenly riches, your own possession, the kingdom prepared for you from the foundation of the world 7 1 -1 9 0 “tw://bible.?id=40.25.34|AUTODETECT|” Matt. 25:34) 1 1 -1 9 0 0 )?) 1 1 2 8 0 “tw://bible.?id=9.25.11|AUTODETECT|” What is stressed here, therefore, is that what we fondly call our money, our house, our bonds, our stocks, our bank certificates, etc., is not really our own. It is a trust handed to us to use in such a manner that God can be pleased. Nabal, who said, Shall I then take my bread and my water and my meat that I have killed for my shearers, and give it, etc. 7 1 -1 9 0 “tw://bible.?id=9.25.11|AUTODETECT|” I Sam. 25:11) 1 1 -1 9 0 “tw://bible.?id=42.12.16-42.12.21|AUTODETECT|” ), forgot this. So did the rich fool 7 1 -1 9 0 “tw://bible.?id=42.12.16-42.12.21|AUTODETECT|” Luke 12:16 21) 1 1 -1 9 0 “tw://bible.?id=47.4.18|AUTODETECT|” ), and so did also the manager of our present parable. To be sure, he wisely had an eye for the future. So far, so good. But only for his earthly future. The believers rule is expressed beautifully by Paul in these words: We fix our eyes not on what is seen, but on what is not seen. For what is seen is temporary, but what is not seen is everlasting 7 1 -1 9 0 “tw://bible.?id=47.4.18|AUTODETECT|” II Cor. 4:18) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 The person who experiences a difficulty in connection with the parable of The Shrewd Manager, erroneously thinking that either the master in the parable, or Jesus himself, or both, is (are) commending dishonesty, should read on, also studying verses 10 12. Then his difficulty will vanish; his problem will be solved.) Entirely in line with what immediately precedes is also verse 13. No servant can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and look down on the other. You cannot serve God and mammon.) 1 1 2 8 0 “tw://bible.?id=40.6.24|AUTODETECT|” It is immediately evident that Jesus is here repeating the words he used in The Sermon on the Mount 7 1 -1 9 0 “tw://bible.?id=40.6.24|AUTODETECT|” Matt. 6:24) 1 1 -1 9 0 0 ). And why not? Such a precious saying is certainly worthy of being repeated. Besides, the passage fits very neatly into the context in both places. It simply means that it is psychologically impossible for anyone to give his wholehearted devotion to two masters. The object of devotion will be either God or mammon. It cannot be both.) 1 1 2 8 0 “tw://bible.?id=42.22.3-42.22.6|AUTODETECT|” The psychological tension that is built up in the soul of a person who imagines for a while that he will be able to love and serve both masters becomes so severe and unendurable that in attitude, word, and deed he will sooner or later begin to show where his real allegiance lies. Either the one master or the other will win out, actually has been on top all the while; though, perhaps, the individual in question was not fully aware of this. In the crisis the agitated soul, out of love for the one master, will begin to show that he hates the other, perhaps even to the point of being willing to betray him. Think of Judas Iscariot. Was it not mammon that led him to deliver Christ into the hands of the enemy? See ) 7 1 -1 9 0 “tw://bible.?id=42.22.3-42.22.6|AUTODETECT|” Luke 22:3 6) 1 1 -1 9 0 “tw://bible.?id=43.12.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.6|AUTODETECT|” John 12:6) 1 1 -1 9 0 “tw://bible.?id=50.3.7|AUTODETECT|” . And on the other hand, think of Paul. There came a time in the life of this former persecutor when he began to look down on whatever of personal merit, earthly possessions, and prestige he at one time had prized so highly. Whatever used to be gain had now become loss 7 1 -1 9 0 “tw://bible.?id=50.3.7|AUTODETECT|” Phil. 3:7) 1 1 -1 9 0 0 ff.). His slogan became that in all things Christ might have the pre-eminence. ) 1 3 2 8 0 0 For Practical Lessons and Greek Words, etc., see pp. 776 781.) ) 16:14 18 Pharisaic Errors Rebuked) 1 1 2 8 0 “tw://bible.?id=40.11.12|AUTODETECT|” With 16:16 cf. ) 7 1 -1 9 0 “tw://bible.?id=40.11.12|AUTODETECT|” Matt. 11:12) 1 1 -1 9 0 “tw://bible.?id=40.11.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.11.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=40.5.18|AUTODETECT|” ; with verse 17 cf. ) 7 1 -1 9 0 “tw://bible.?id=40.5.18|AUTODETECT|” Matt. 5:18) 1 1 -1 9 0 “tw://bible.?id=40.5.32|AUTODETECT|” ; and with verse 18 cf. ) 7 1 -1 9 0 “tw://bible.?id=40.5.32|AUTODETECT|” Matt. 5:32) 1 1 -1 9 0 “tw://bible.?id=40.19.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.19.9|AUTODETECT|” 19:9) 1 1 -1 9 0 “tw://bible.?id=41.10.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.11|AUTODETECT|” Mark 10:11) 1 1 -1 9 0 “tw://bible.?id=41.10.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.10.12|AUTODETECT|” 12) 1 8 2 8 0 0 14 Now the Pharisees, who were lovers of money, had been listening��457�� to all this, and began to sneer at him. 15 So he said to them, You are the people who justify��458�� yourselves before men, but God knows your hearts; for that which before men is highly regarded is disgusting in God s sight.) 16 The law and the prophets (were proclaimed) until John. Since that time the gospel of the kingdom of God is being preached,��459�� and everybody is vigorously pressing forward into it. 17 It is easier for heaven and earth to disappear than for the tiniest hook on a letter of the law to lose its force.) 18 Whoever divorces his wife and marries another woman commits adultery, and the man who marries the woman who is divorced from her husband (also) commits adultery. ) ) 14. Now the Pharisees, who were lovers of money, had been listening to all this, and began to sneer at him.) Even though the Lord had directed his message especially to his disciples, others too had been listening. Among them were the Pharisees. They had heard whatever Jesus had said about a person s attitude toward, and use of, material possessions, and about the impossibility of being devoted to both God and goods. They had, however, not appreciated this teaching, for they were lovers of money.

So, their pride had been injured. Jesus had touched their sore spot. Yet, they did not dare to contradict the Master openly. Had they done so, they would have exposed themselves as money-grubbers. So what they did was this: they turned up their noses that is, they sneered at him. 15. So he said to them, You are the people who justify yourselves before men, but God knows your hearts; for that which before men is highly regarded is disgusting in God s sight.) Knowing exactly what was happening, Jesus unmasked these hypocrites.

What he told them amounted to this: You are the people who pass yourselves off before men as if you were living in harmony with God s holy law. But your righteousness is only a fa�ade. On the inside you are the very opposite of what you want people to believe you are. However, God has your number. He knows that your religion is sham. For, what men see of you and admire is an abomination in God s sight.) Jesus continued: 16.

The law and the prophets (were proclaimed) until John. Since that time the gospel of the kingdom of God is being preached, and everybody is vigorously pressing forward into it.) 1 1 2 8 0 “tw://bible.?id=40.15.1-40.15.9|AUTODETECT|” The Pharisees seemed to have been of the opinion that they could enter the kingdom of God by circumventing the law. The most glaring examples of this are found in ) 7 1 -1 9 0 “tw://bible.?id=40.15.1-40.15.9|AUTODETECT|” Matt. 15:1 9) 1 1 -1 9 0 “tw://bible.?id=40.23.16-40.23.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.16-40.23.26|AUTODETECT|” 23:16 26) 1 1 -1 9 0 0 . But what is necessary is that men vigorously press forward into the kingdom, and this is exactly what since the days of John the Baptist courageous men had been doing. Entrance into the kingdom requires genuine self-denial, earnest endeavor, untiring energy, utmost exertion.) 1 1 2 8 0 “tw://bible.?id=43.1.29|AUTODETECT|” What is the meaning of the statement that this has been going on since the days of John? Before that time God had revealed himself in the law and the prophets; that is, in what we now call the Old Testament. That revelation was preparatory. With John the Baptist the new dispensation, that of fulfilment, arrived, as is clear from the fact that John pointed to the Christ as being actually present 7 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” John 1:29) 1 1 -1 9 0 “tw://bible.?id=43.1.36|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.1.36|AUTODETECT|” 36) 1 1 -1 9 0 “tw://bible.?id=41.1.1-41.1.4|AUTODETECT|” ). With John, therefore, a new stage in the history of God s kingdom had arrived 7 1 -1 9 0 “tw://bible.?id=41.1.1-41.1.4|AUTODETECT|” Mark 1:1 4) 1 1 -1 9 0 “tw://bible.?id=44.1.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.22|AUTODETECT|” Acts 1:22) 1 1 -1 9 0 “tw://bible.?id=44.10.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.10.37|AUTODETECT|” 10:37) 1 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” ), and the gospel of the reign of God in hearts and lives was being proclaimed by message and confirmatory signs. Everyone who wishes to belong to this sphere of light and love will have to enter that kingdom in the manner indicated; that is, by vigorously entering into it. There is no other way. And was not that also exactly what Jesus had previously stated, using different words, namely. Strive to enter through the narrow door (13:24)? The energy to do this comes from God, of course, but that does not remove the factor of human responsibility 7 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” Phil. 2:12) 1 1 -1 9 0 “tw://bible.?id=50.2.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.2.13|AUTODETECT|” 13) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 Over against the Pharisaic method of circumventing the law Jesus now declares 17. It is easier for heaven and earth to disappear than for the tiniest hook on a letter of the law to lose its force.) Regardless of Pharisaic attempts at circumvention and evasion, the moral law (cf. verse 18) retains its force. It would be easier for heaven and earth to cease to exist than for even one little letter-hook of the law to become devoid of authority.) The Old Testament was originally written in Hebrew letters. The hook or keraia is a very small projection that distinguishes one Hebrew letter from another. Thus the second letter of the Hebrew alphabet, the one called beth, in English corresponding to b or bh, has a slight extension at the lower right hand corner, to distinguish it from the letter kaph, corresponding to English k or kh. Beth is written �, kaph is �.

In the present context the meaning, then, is this, that not even in the slightest respect will the moral law be invalidated. In fact, the gospel, by showing how marvelously, by means of the work of Christ, God has blessed men, makes the believer all the more eager to obey God s law out of gratitude. Hence, instead of weakening the demands of the law, it strengthens them.) Jesus now gives us an example of the abiding character of the moral law, over against Pharisaic attempts at evasion:) 18. Whoever divorces his wife and marries another woman commits adultery, and the man who marries the woman who is divorced from her husband (also) commits adultery.) 1 1 2 8 0 “tw://bible.?id=1.1.27|AUTODETECT|” These words are clear. However, Pharisees made light of God s marriage ordinance 7 1 -1 9 0 “tw://bible.?id=1.1.27|AUTODETECT|” Gen. 1:27) 1 1 -1 9 0 “tw://bible.?id=1.2.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.2.24|AUTODETECT|” 2:24) 1 1 -1 9 0 “tw://bible.?id=40.5.31|AUTODETECT|” ). See N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=40.5.31|AUTODETECT|” Matt. 5:31) 1 1 -1 9 0 “tw://bible.?id=40.5.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.5.32|AUTODETECT|” 32) 1 1 -1 9 0 “tw://bible.?id=40.19.1-40.19.9|AUTODETECT|” (pp. 304 306), and on ) 7 1 -1 9 0 “tw://bible.?id=40.19.1-40.19.9|AUTODETECT|” Matt. 19:1 9) 1 1 -1 9 0 0 (pp. 713 717). So, for example, the famous rabbi Hillel, who flourished during the last half century b.c., hence during the reign of King Herod I, taught that a husband had the right to divorce his wife if she served him food that had been slightly burned, and rabbi Akiba (fl. about a.d. 110) even permitted a husband to divorce his wife if he found someone prettier.) 1 1 2 8 0 “tw://bible.?id=5.24.0|AUTODETECT|” Over against the attempts to circumvent God s law 7 1 -1 9 0 “tw://bible.?id=5.24.0|AUTODETECT|” Deut. 24) 1 1 -1 9 0 “tw://bible.?id=40.5.32|AUTODETECT|” ) Jesus declares that whoever divorces his wife and marries another commits adultery, and that the man who marries a divorc�e also commits adultery. In ) 7 1 -1 9 0 “tw://bible.?id=40.5.32|AUTODETECT|” Matt. 5:32) 1 1 -1 9 0 0 the Lord mentions the one exception to this rule, namely, infidelity on the part of one of the contracting parties (literally, on the part of the wife, but the principal applies, of course, to both of the contracting parties; see N.T.C. on Matthew, p. 305, footnote 295).) 1 2 2 8 0 0 In our own day the error of the Pharisees, their attempt to get out from under the implications of God s marriage ordinance, is being repeated. All kinds of excuses are being offered in order to show:) a. that the evangelists were mistaken when they wrote that Jesus taught this;) 1 1 2 8 0 “tw://bible.?id=40.5.32|AUTODETECT|” b. that the word occurring in the exceptive clause of ) 7 1 -1 9 0 “tw://bible.?id=40.5.32|AUTODETECT|” Matt. 5:32) 1 1 -1 9 0 0 and signifying fornication, and in this case marital infidelity, is broad enough to cover all manner of unpleasant traits in a spouse; and) 1 3 2 8 0 0 c. that Jesus did not mean that this rule should hold for society in general.) Thus eisegesis (reading one s own ideas into a text) is being substituted for exegesis. But God s Word does not change.��460��) ) 1 1 2 8 0 “tw://bible.?id=42.16.1-42.16.18|AUTODETECT|” Practical Lessons Derived from ) 7 1 -1 9 0 “tw://bible.?id=42.16.1-42.16.18|AUTODETECT|” Luke 16:1 18) 1 16 2 8 0 0 Verse 8) The people of this world & are more shrewd, more forward looking with respect to making provision for their physical needs than some church people are in providing for their spiritual needs. For example, some who have made profession of their faith in the Lord Jesus Christ will go all out for sports but are lukewarm with respect to kingdom causes. This parable is a warning for them.) Verse 10a) He who is trustworthy in a very small matter is also trustworthy in an important one. The sum total of things pertaining to this earthly life can be considered the very small matter ; the important matter would then be whatever pertains to the life hereafter. But even with respect to so-called earthly things a distinction can be made between less important and more important. Also in this area those who are trustworthy in a very small matter can be depended upon to discharge their important duties faithfully.

Examples: (a) the child who never forgets to say Thank you for favors received; (b) the young lady (or any other family member) who, in making use of the telephone, is considerate of others who may also wish to use the line, and of the person on the other end for whom time is precious; (c) the family that is always in church on time, etc. All things being equal, these are the people upon whom one can depend when something very important has to be decided or has to be done.) Verse 10b) And he who is untrustworthy in a very small matter is also untrustworthy in an important one. ) The Dutch have a proverb which reads: Wie het kleine niet eert/Is het grote niet weerd. A rather free translation would be: If you don t have respect for whatever is small,/You re not worthy to handle the big things at all. ) Verse 13) You cannot serve God and mammon. Not You must not but You cannot. No more than you can turn right and left at the same time. Some have tried it: Ananias and Sapphira, Demas, Judas.

It never works.) Give me the single eye) Thy name to glorify,) O Lord, my God Most High,) With heart sincere.) Psalter Hymnal of the Christian) Reformed Church (Centennial Edition),) No. 164, last 4 lines of stanza 5; ) 1 1 2 8 0 “tw://bible.?id=19.86.11|AUTODETECT|” based on ) 7 1 -1 9 0 “tw://bible.?id=19.86.11|AUTODETECT|” Ps. 86:11) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Verse 15) 1 1 2 8 0 “tw://bible.?id=9.16.7|AUTODETECT|” That which before men is highly regarded is disgusting in God s sight. With this compare ) 7 1 -1 9 0 “tw://bible.?id=9.16.7|AUTODETECT|” I Sam. 16:7) 1 1 -1 9 0 “tw://bible.?id=9.17.42-9.17.51|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.17.42-9.17.51|AUTODETECT|” 17:42 51) 1 1 -1 9 0 “tw://bible.?id=42.18.10-42.18.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.10-42.18.14|AUTODETECT|” Luke 18:10 14) 1 1 -1 9 0 “tw://bible.?id=42.21.1-42.21.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.21.1-42.21.4|AUTODETECT|” 21:1 4) 1 1 -1 9 0 “tw://bible.?id=44.12.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.12.22|AUTODETECT|” Acts 12:22) 1 1 -1 9 0 “tw://bible.?id=44.12.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.12.23|AUTODETECT|” 23) 1 1 -1 9 0 0 .) 1 11 2 8 0 0 ) Notes on Greek Words, Phrases, and Constructions in 16:1 18) Verse 1) �����, imperf. tense: he continued to speak, but this time especially: ��x� ��z� �������, to the disciples, instead of to the Pharisees and the scribes (mentioned in 15:2).) �0�������, acc. s. of �0������� (from �6���, house, household, plus ����, to manage), household manager, or simply manager. Cf. economist.) ��������, third per. s. aor. indicat. pass. of ��������, to accuse, whether slanderously (see Josephus, Antiquities VII.267) or justly, as presumably in the present case. In connection with the use of this verb in the unfavorable sense note diabolic, devil. The root idea is that of throwing words back and forth.) For ������������, nom. s. masc. pres. participle of �����������, to squander, see the note on 15:13 on page 760.) For �p Q�������� �P���, his possessions, see the note on 8:3 on page 421.) Verse 2) As to �� �����, here one must choose between:) a. What is this, etc.? and) 1 1 2 8 0 “tw://bible.?id=44.14.15|AUTODETECT|” b. Why do I hear this, etc.? Cf. ) 7 1 -1 9 0 “tw://bible.?id=44.14.15|AUTODETECT|” Acts 14:15) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Since indignant surprise is more natural here than innocent request for information, theory (a) is probably correct.) 1 1 2 8 0 “tw://bible.?id=40.12.36|AUTODETECT|” �����, sec. per. s. 2nd aor. imperat. act. of ��������, to give, surrender. Hence ����� �x� ����� probably means: surrender the account book. Cf. give, account or something similar, in ) 7 1 -1 9 0 “tw://bible.?id=40.12.36|AUTODETECT|” Matt. 12:36) 1 1 -1 9 0 “tw://bible.?id=44.19.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.19.40|AUTODETECT|” Acts 19:40) 1 1 -1 9 0 “tw://bible.?id=45.14.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.14.12|AUTODETECT|” Rom. 14:12) 1 1 -1 9 0 “tw://bible.?id=58.13.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.13.17|AUTODETECT|” Heb. 13:17) 1 1 -1 9 0 “tw://bible.?id=60.4.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.4.5|AUTODETECT|” I Peter 4:5) 1 1 -1 9 0 “tw://bible.?id=60.3.15|AUTODETECT|” . In ) 7 1 -1 9 0 “tw://bible.?id=60.3.15|AUTODETECT|” I Peter 3:15) 1 1 -1 9 0 0 the preferred rendering is reason ( Always be ready to give an answer to anyone who asks you to give a reason, etc.).) 1 8 2 8 0 0 Verse 3) ���������, third per. s. pres. (linear) indicat. middle of ������, to take away, remove; as in 1:25; 10:42. See the note on 10:42 on page 604.) ��������, pres. (linear) infinitive of ������; in the New Testament only here and in 6:48; 13:8; see the note on 13:8 on page 698.) �������, pres. (linear) infinitive of ������* = �� plus �0���; hence, to ask favor upon favor, or: to ask again and again, more and more; and so: to beg. In the New Testament only here and in 18:35.) Verse 4) ����, first per. s. 2nd aor. indicat. act of �������, here probably in the sense of suddenly arriving at a solution, suddenly getting to know what to do. Cf. vernacular, I ve got it. Such an aor. may truly be called timeless. (In a broader sense that is true, of course, of every aorist, as the very name indicates.) It has also been called ingressive and dramatic. ) ������ is first per. s. For the rest, it is either aor. subjunct. or fut. indicat.

In this case the forms are the same. The very close relation between the subjunctive and the future indicative has been discussed earlier. See the note on 14:7 9 on page 729.) ���������, first per. s. aor. subjunct. pass. of ��������� = ���� plus 5�����; hence, to bring about a change of position; in the present context: to remove (from office), to discharge; here, in the passive, when I m discharged. ) 1 1 2 8 0 “tw://bible.?id=44.13.22|AUTODETECT|” As always, in such cases, the exact rendering varies with the context. Thus in ) 7 1 -1 9 0 “tw://bible.?id=44.13.22|AUTODETECT|” Acts 13:22) 1 1 -1 9 0 “tw://bible.?id=46.13.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.13.2|AUTODETECT|” I Cor. 13:2) 1 1 -1 9 0 “tw://bible.?id=44.19.26|AUTODETECT|” , to remove; in ) 7 1 -1 9 0 “tw://bible.?id=44.19.26|AUTODETECT|” Acts 19:26) 1 1 -1 9 0 “tw://bible.?id=51.1.13|AUTODETECT|” , to turn away or astray; and in ) 7 1 -1 9 0 “tw://bible.?id=51.1.13|AUTODETECT|” Col. 1:13) 1 1 -1 9 0 0 , to transplant. Cf. metastasis.) 1 1 2 8 0 0 Verse 5) 1 1 2 8 0 “tw://bible.?id=42.7.41|AUTODETECT|” ������������, gen. pl. of debtor, on which see the note on 7:41 on page 412. In the New Testament the word occurs only in these two passages 7 1 -1 9 0 “tw://bible.?id=42.7.41|AUTODETECT|” Luke 7:41) 1 1 -1 9 0 “tw://bible.?id=42.16.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.16.5|AUTODETECT|” 16:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Verses 6, 7) 1 1 2 8 0 “tw://bible.?id=26.45.11|AUTODETECT|” ������, acc. pl. of �����, a transliteration of the Hebrew word ��� (bath), a measure of fluids (e.g., oil or wine). It corresponds to an ephah of dry measure. A bath 7 1 -1 9 0 “tw://bible.?id=26.45.11|AUTODETECT|” Ezek. 45:11) 1 1 -1 9 0 “tw://bible.?id=26.45.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=26.45.14|AUTODETECT|” 14) 1 1 -1 9 0 0 ) has been variously estimated as amounting to anywhere from 8� to 10 gallons, liquid measure, to which verse 5 refers.) 1 1 2 8 0 0 �����, sec. per. s. aor. imperat. of �������, here meaning to take into one s hand. Note that this brief word of command occurs twice, once in verse 6, and once in verse 7.) 1 1 2 8 0 “tw://bible.?id=42.16.6|AUTODETECT|” On ��������, lit. writings, or somewhat less literally papers, see J. D. M. Derret, Take Thy Bond & And Write Fifty 7 1 -1 9 0 “tw://bible.?id=42.16.6|AUTODETECT|” Luke 16:6) 1 1 -1 9 0 0 ): The Nature of the Bond, JTS, 18 (1972), pp. 438 440. Attempts at translation of this term have resulted in: promissory note, note, acknowledgment, obligation, bill, account, statement of indebtedness; all this in addition to writings and papers. These renderings are correct at least to some extent. The reference is to a written promise to pay the stipulated amount. Therefore such a rendering as account may well be among the best. The rendering bond in the sense of written obligation to pay a specified sum is certainly correct. However, since today, the term bond is often immediately interpreted as referring to an interest-bearing certificate, it may be best to avoid it in the present connection.) 1 3 2 8 0 0 ������, acc. pl. of �����, transliteration of Hebrew ���� (kor), in the present instance clearly a unit of dry measure, about 10 bushels. Bath, (a little less than) ten gallons; kor, ten bushels is easy to remember.) Verse 8) For the descriptive genitives ��� ������, ��� �����, etc., see the diagram and the discussion on pp. 587 and 588. A manager of unrighteousness or of dishonesty is an unrighteous or dishonest manager.) 1 1 2 8 0 “tw://bible.?id=40.7.24|AUTODETECT|” ��������, shrewdly; here in the sense of providently, exercising foresight. With this adverb compare the adjective ��������, which in the New Testament occurs no less than 14 times, beginning with ) 7 1 -1 9 0 “tw://bible.?id=40.7.24|AUTODETECT|” Matt. 7:24) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 The second E�� in verse 8 can be rendered for, meaning, this is true as is clear from the fact that, or simply showing that. ) Verse 9) 1 1 2 8 0 “tw://bible.?id=42.16.9|AUTODETECT|” ������, gen. s. of �������, wealth, riches, here personified. Cf. El Dorado, Plutus, Fortuna. The term used here in ) 7 1 -1 9 0 “tw://bible.?id=42.16.9|AUTODETECT|” Luke 16:9) 1 1 -1 9 0 “tw://bible.?id=42.16.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.16.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=42.16.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.16.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=40.6.24|AUTODETECT|” and in ) 7 1 -1 9 0 “tw://bible.?id=40.6.24|AUTODETECT|” Matt. 6:24) 1 1 -1 9 0 0 is of uncertain derivation. Its meaning is, however, not uncertain. Note that the same descriptive genitive modifier ��� ������ that was used in verse 8 with respect to this manager occurs in verse 9 with reference to mammon.) 1 1 2 8 0 “tw://bible.?id=58.1.12|AUTODETECT|” �����, third per. s. 2nd aor. subjunct. (after E���) act. of ������, lit. to leave off; hence, to run out, fail. Aside from ) 7 1 -1 9 0 “tw://bible.?id=58.1.12|AUTODETECT|” Heb. 1:12) 1 1 -1 9 0 0 (in a quotation from the Old Testament), this verb is in the New Testament used only by Luke (16:9; 22:32; 23:45).) 1 9 2 8 0 0 ��������, third per. pl. aor. subjunct. (after 5��) of �������, to receive, welcome.) Verse 10) �������, dat. s. neut. elative superlative (the nom. being ��������) of ������ small. Hence, ������� means in a very small matter. ) Verse 11) �x ������� refers here to the true riches, as the context clearly indicates.) What we have here is a simple or first class conditional sentence; with �0 and sec. per. pl. 2nd aor. indicat. middle of ������� in the protasis; and a question, third per. s. fut. indicat., in the apodosis.) Verse 12) On the basis of the data supplied in the textual apparatus of Grk. N.T. (A-B-M-W) the reading Q������� is to be preferred to !�������. Besides, the second per. pl. implied in the verb ������� and expressed in the pronoun Q��� harmonizes best with Q�������, your own.) Verse 13) 1 1 2 8 0 “tw://bible.?id=44.10.7|AUTODETECT|” �0�����, cf. ) 7 1 -1 9 0 “tw://bible.?id=44.10.7|AUTODETECT|” Acts 10:7) 1 1 -1 9 0 “tw://bible.?id=45.14.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.14.4|AUTODETECT|” Rom. 14:4) 1 1 -1 9 0 “tw://bible.?id=60.2.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.18|AUTODETECT|” I Peter 2:18) 1 1 -1 9 0 0 , is derived from �0���, house, household. The reference is accordingly to a household servant, or simply servant. ) 1 1 2 8 0 “tw://bible.?id=40.6.24|AUTODETECT|” ��������, third per. s. fut. indicat. middle of ��������, to cling or adhere to, be devoted to. As is clear from the chiastic parallelism of the synoptic passages 7 1 -1 9 0 “tw://bible.?id=40.6.24|AUTODETECT|” Matt. 6:24) 1 1 -1 9 0 “tw://bible.?id=42.16.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.16.13|AUTODETECT|” Luke 16:13) 1 1 -1 9 0 0 ), in which this verb is explained by �������, and is contrasted with ������� and ������������, the meaning of �������� is to be devoted to. Here the ��� or face-to-face relationship is one of love.) 1 5 2 8 0 0 ������������, third per. s. fut. indicat. of ����������, lit. to think (or look) down on; hence, to hate, scorn, despise.) ) ) Verse 14) Note (progressive) imperfect $�����, probably best rendered were listening (with N.A.S.) or had been listening (with Robertson and Williams).) 1 1 2 8 0 “tw://bible.?id=55.3.2|AUTODETECT|” ����������, pl. of ����������, lovers of money, is found also in ) 7 1 -1 9 0 “tw://bible.?id=55.3.2|AUTODETECT|” II Tim. 3:2) 1 1 -1 9 0 “tw://bible.?id=54.6.10|AUTODETECT|” ; while ���������� occurs in ) 7 1 -1 9 0 “tw://bible.?id=54.6.10|AUTODETECT|” I Tim. 6:10) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=48.6.7|AUTODETECT|” ������������, third per. pl. imperf. indicat. act. of ����������, derived from � plus ������, the nose; hence lit., to turn out (where we would say up) the nose at, to sneer at, mock. Cf. mucus. In the New Testament this compound is found only here and in 23:35. The simple verb occurs in ) 7 1 -1 9 0 “tw://bible.?id=48.6.7|AUTODETECT|” Gal. 6:7) 1 1 -1 9 0 0 , God is not mocked. ) 1 2 2 8 0 0 Verse 15) �����������, nom. pl. masc. act. participle of �������, to justify. It is possible that in the present instance the verb must be considered conative. If this be true, the proper rendering would be try to justify. For more on this verb see the note on 18:14 on pp. 824, 825.) 1 1 2 8 0 “tw://bible.?id=44.13.17|AUTODETECT|” Q�����, high, lofty, exalted, highly regarded. Luke also uses this word in ) 7 1 -1 9 0 “tw://bible.?id=44.13.17|AUTODETECT|” Acts 13:17) 1 1 -1 9 0 “tw://bible.?id=40.4.8|AUTODETECT|” , a high arm, that is, mighty power. Elsewhere in the New Testament the word occurs in ) 7 1 -1 9 0 “tw://bible.?id=40.4.8|AUTODETECT|” Matt. 4:8) 1 1 -1 9 0 “tw://bible.?id=40.17.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.17.1|AUTODETECT|” 17:1) 1 1 -1 9 0 “tw://bible.?id=41.9.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.2|AUTODETECT|” Mark 9:2) 1 1 -1 9 0 “tw://bible.?id=66.21.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.10|AUTODETECT|” Rev. 21:10) 1 1 -1 9 0 “tw://bible.?id=66.21.12|AUTODETECT|” , in all these instances in connection with a mountain, describing it as being high. A high wall is mentioned in ) 7 1 -1 9 0 “tw://bible.?id=66.21.12|AUTODETECT|” Rev. 21:12) 1 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” . Christ s exaltation to his position of majesty in the heavens hence on high is described in ) 7 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” Heb. 1:3) 1 1 -1 9 0 “tw://bible.?id=58.7.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.7.26|AUTODETECT|” 7:26) 1 1 -1 9 0 “tw://bible.?id=45.11.20|AUTODETECT|” . Finally, in ) 7 1 -1 9 0 “tw://bible.?id=45.11.20|AUTODETECT|” Rom. 11:20) 1 1 -1 9 0 “tw://bible.?id=54.6.17|AUTODETECT|” (see also 12:16) and ) 7 1 -1 9 0 “tw://bible.?id=54.6.17|AUTODETECT|” I Tim. 6:17) 1 1 -1 9 0 0 Paul warns his readers not to be highminded (A.V.). It is to be regretted that, in the sense of arrogant, proud, haughty, this word highminded is becoming, or perhaps has already become, obsolete. The Germans still use hochm�tig; the Dutch hoogmoedig.) 1 1 2 8 0 “tw://bible.?id=20.11.1|AUTODETECT|” ��������, a detestable thing; hence disgusting, abominable. Cf. ) 7 1 -1 9 0 “tw://bible.?id=20.11.1|AUTODETECT|” Prov. 11:1) 1 1 -1 9 0 “tw://bible.?id=66.17.4|AUTODETECT|” . Disgusting, loathsome, abominable things are mentioned also in ) 7 1 -1 9 0 “tw://bible.?id=66.17.4|AUTODETECT|” Rev. 17:4) 1 1 -1 9 0 “tw://bible.?id=66.17.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.17.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=66.21.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.27|AUTODETECT|” 21:27) 1 1 -1 9 0 0 . Think of scandals, shameful things and actions. For an explanation of the term the abomination of desolation or the desolating sacrilege see N.T.C. on Matt., pp. 857, 858; and on Mark, pp. 524 528.) 1 2 2 8 0 0 Verse 16) �P�����������, third per. s. pres. (continuative and progressive) indicat. pass. of �P��������, to bring, proclaim, or announce good news, to preach the gospel. In the New Testament this verb is used especially by Luke 10 times in his Gospel, 15 times in Acts and by Paul, about 20 times. It occurs once in Matthew (11:5), twice in Hebrews (4:2, 6), also twice in Revelation (10:7; 14:6), and 3 times in I Peter (1:12, 25; 4:6). Cf. evangelize.) 1 1 2 8 0 “tw://bible.?id=40.11.12|AUTODETECT|” ��������, third per. s. pres. indicat. middle of �����, a verb which in the New Testament occurs only here and in ) 7 1 -1 9 0 “tw://bible.?id=40.11.12|AUTODETECT|” Matt. 11:12) 1 1 -1 9 0 0 . See the discussion of this verb in N.T.C. on Matthew, footnote 469, p. 489. In harmony with its meaning in the Matthew passage the sense to press forward vigorously (into it; that is, into the kingdom of God) seems to be required here.) 1 1 2 8 0 0 Verse 17) 1 1 2 8 0 “tw://bible.?id=40.9.5|AUTODETECT|” �P���������, comparative of �T�����; hence easier. In the New Testament this adjective is always used in the comparative degree. It also occurs in 5:23; 18:25; ) 7 1 -1 9 0 “tw://bible.?id=40.9.5|AUTODETECT|” Matt. 9:5) 1 1 -1 9 0 “tw://bible.?id=40.19.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.19.24|AUTODETECT|” 19:24) 1 1 -1 9 0 “tw://bible.?id=41.2.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.2.9|AUTODETECT|” Mark 2:9) 1 1 -1 9 0 “tw://bible.?id=41.10.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.25|AUTODETECT|” 10:25) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.5.18|AUTODETECT|” �������, acc. s. of ������. In the New Testament this word occurs only here and in ) 7 1 -1 9 0 “tw://bible.?id=40.5.18|AUTODETECT|” Matt. 5:18) 1 1 -1 9 0 0 . It probably indicates the little hook that distinguishes one Hebrew letter from another. See further explanation in the commentary.) 1 2 2 8 0 0 Verse 18) ��������, occurring twice in this verse, is third per. s. pres. indicat. of �������, to commit adultery; cf. ����������. The New Testament use of this verb (and of the very similar ������, ���������) may be briefly summarized as follows:) 1 1 2 8 0 “tw://bible.?id=2.20.14|AUTODETECT|” a. literal sense in a quotation from the Ten Commandments 7 1 -1 9 0 “tw://bible.?id=2.20.14|AUTODETECT|” Exod. 20:14) 1 1 -1 9 0 “tw://bible.?id=5.5.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.18|AUTODETECT|” Deut. 5:18) 1 1 -1 9 0 “tw://bible.?id=40.5.27|AUTODETECT|” ): ) 7 1 -1 9 0 “tw://bible.?id=40.5.27|AUTODETECT|” Matt. 5:27) 1 1 -1 9 0 “tw://bible.?id=40.19.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.19.18|AUTODETECT|” 19:18) 1 1 -1 9 0 “tw://bible.?id=41.10.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.19|AUTODETECT|” Mark 10:19) 1 1 -1 9 0 “tw://bible.?id=42.18.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.20|AUTODETECT|” Luke 18:20) 1 1 -1 9 0 “tw://bible.?id=45.13.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.13.9|AUTODETECT|” Rom. 13:9) 1 1 -1 9 0 “tw://bible.?id=59.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.2.11|AUTODETECT|” James 2:11) 1 1 -1 9 0 0 a.) 1 1 2 8 0 “tw://bible.?id=40.5.32|AUTODETECT|” b. other uses of this verb in its literal sense: ) 7 1 -1 9 0 “tw://bible.?id=40.5.32|AUTODETECT|” Matt. 5:32) 1 1 -1 9 0 “tw://bible.?id=41.10.11|AUTODETECT|” (twice); 19:9 (twice); ) 7 1 -1 9 0 “tw://bible.?id=41.10.11|AUTODETECT|” Mark 10:11) 1 1 -1 9 0 “tw://bible.?id=41.10.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.10.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=42.16.18|AUTODETECT|” ; the present passage 7 1 -1 9 0 “tw://bible.?id=42.16.18|AUTODETECT|” Luke 16:18) 1 1 -1 9 0 “tw://bible.?id=43.8.4|AUTODETECT|” twice); ) 7 1 -1 9 0 “tw://bible.?id=43.8.4|AUTODETECT|” John 8:4) 1 1 -1 9 0 “tw://bible.?id=45.2.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.2.22|AUTODETECT|” Rom. 2:22) 1 1 -1 9 0 “tw://bible.?id=59.2.11|AUTODETECT|” (twice); ) 7 1 -1 9 0 “tw://bible.?id=59.2.11|AUTODETECT|” James 2:11) 1 1 -1 9 0 0 b.) 1 1 2 8 0 “tw://bible.?id=40.5.28|AUTODETECT|” c. other than strictly literal sense: adultery of the heart and eye 7 1 -1 9 0 “tw://bible.?id=40.5.28|AUTODETECT|” Matt. 5:28) 1 1 -1 9 0 “tw://bible.?id=66.2.22|AUTODETECT|” ); unfaithfulness to God: ) 7 1 -1 9 0 “tw://bible.?id=66.2.22|AUTODETECT|” Rev. 2:22) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=66.2.20-66.2.22|AUTODETECT|” From this last passage, viewed in its context 7 1 -1 9 0 “tw://bible.?id=66.2.20-66.2.22|AUTODETECT|” Rev. 2:20 22) 1 1 -1 9 0 “tw://bible.?id=40.5.32|AUTODETECT|” ), it appears that there is a very close relationship between �������, fornication, and �������, adultery. Though originally ������� may have been limited to adultery involving a married person, while ������� indicated all unlawful sexual intercourse outside of the bond of marriage, the term ������� gradually expanded in meaning, so that in the New Testament it may refer to any and all illicit sexual relationships. So, for example, in ) 7 1 -1 9 0 “tw://bible.?id=40.5.32|AUTODETECT|” Matt. 5:32) 1 1 -1 9 0 “tw://bible.?id=40.19.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=40.19.9|AUTODETECT|” 19:9) 1 1 -1 9 0 0 a wife s marital unfaithfulness, surely �������, adultery, is called �������. In the New Testament, then, the verb ������� and its cognate noun ������� may refer to immorality in general, any phase of it, whether inside or outside of marriage. Thus �������, adultery, is always �������, fornication, immorality; but not all ������� is �������.) 1 19 2 8 0 0 ) 16:19 31 The Parable of The Show-off: A Rich Man;) and) The Beggar: Lazarus) 19 Once there was a rich man who was in the habit of dressing up in purple and fine linen and living in dazzling splendor day in, day out. 20 And a certain beggar named Lazarus, covered with sores, had been laid at his gate. 21 He was eager to be fed with the scraps that fell from the rich man s table. Yes, even the dogs used to come and lick his sores.) 22 In course of time the beggar died and was carried away by the angels to Abraham s bosom. The rich man also died, and he was buried. 23 And in Hades,��461�� being in torment, he lifted up his eyes. He sees Abraham afar off, and Lazarus by his side.��462�� 24 And he cried out and said, Father Abraham, take pity on me and send Lazarus, that he may dip the tip of his finger in water and cool my tongue, for I am in agony in this flame. ) 25 But Abraham answered, Son, remember that during your lifetime you received in full your good things, and similarly Lazarus (received) the bad things. Now he is being comforted here, and you are in agony. 26 And besides all this, between us and you a vast chasm has been fixed, in order that those who want to cross from this side to you would not be able to do so, and that those who would pass over from there to us would (also) not be able. ) 27 He answered, Then I beg you, father, that you send Lazarus to my father s house, 28 for I have five brothers, lest they too come into this place of torment. ) 29 But Abraham said, They have Moses and the Prophets; let them listen to them. ) 30 No, father Abraham, he replied, but if someone from the dead goes to them, they will be converted. ) 31 He said to him, If they do not listen to Moses and the Prophets, neither will they be convinced even if someone rises from the dead. ) ) First a few introductory remarks. Is there any connection between 16:1 18 and this parable?

It might seem at first that there is none. Careful examination reveals, however, that there is indeed a connection, a rather close one. As has been pointed out, chapter 15 exposes the wrong attitude toward people; chapter 16 opens by showing us the sinful use of material possessions. The parable found in verses 19 31 is as it were a climax, combining these two. It describes the terrible result of the wicked handling of people and wealth. The rich man of this parable completely neglected to make friends for himself by means of the mammon of unrighteousness (16:9).

He was the kind of person who, because of his wealth, must have been highly regarded by men, but because of his selfishness was disgusting in God s sight (16:15). He was, moreover, the very opposite of The Samaritan Who Cared (10:30 37). For the connection see also pp. 539, 540.) The section (verses 19 31) can be conveniently divided into two very unequal parts. In the first part (verses 19 22) we are shown the rich man and the poor beggar in this life; in the second (verses 23 31) we see them again, but now in the hereafter.) A. In This Life) 19. Once there was a rich man who was in the habit of dressing up in purple and fine linen and living in dazzling splendor day in, day out.) He was rich.

Well, so was Abraham and so was Joseph of Arimathea. Nowhere does the Bible blame them for being rich. But with reference to Abraham and Joseph we do not read what is said further in the description of the rich man of this parable, namely, that he was in the habit of dressing up in purple and fine linen. Obtaining purple dye from the shellfish was an expensive process. It is not surprising, therefore, that a purple outer garment, such as worn by the rich man of this parable, was often reserved for royalty. Think of the expression royal purple.

In addition to this purple outer garment or robe, this man wore a fine linen undergarment. Add to this the fact that he was living in dazzling splendor day in, day out, and it becomes apparent that what is stressed here is not so much that he was rich but something else.) He was not just rich. He belonged to that class of people to whom the epithet filthy rich is often applied, and not without reason. His living day by day in dazzling splendor marks him as a show-off, a strutting peacock. He wanted everybody to know that he was rich. He was in love & with himself.

That he was utterly selfish will become clear as the parable moves along:) 20, 21. And a certain beggar named Lazarus, covered with sores, had been laid at his gate. He was eager to be fed with the scraps that fell from the rich man s table. Yes, even the dogs used to come and lick his sores.) 1 1 2 8 0 “tw://bible.?id=40.26.71|AUTODETECT|” Here is the test, the opportunity for the opulent swaggerer to show whether, after all, he has a heart. A very, very poor man, one in need of everything, is lying at the gateway 7 1 -1 9 0 “tw://bible.?id=40.26.71|AUTODETECT|” Matt. 26:71) 1 1 -1 9 0 “tw://bible.?id=44.10.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.10.17|AUTODETECT|” Acts 10:17) 1 1 -1 9 0 0 ) of the rich man s mansion, having been laid there, this evidently indicating that he was unable to walk.) 1 1 2 8 0 “tw://bible.?id=43.11.2|AUTODETECT|” He was a beggar, and his name was Lazarus 7 1 -1 9 0 “tw://bible.?id=43.11.2|AUTODETECT|” John 11:2) 1 1 -1 9 0 0 f.). This name is Latin and is derived from the Greek Lazaros (from Eleazaros), which, in turn, represents the Hebrew name Eleazar, meaning God has helped. There is a difference of opinion with respect to the question whether this name was given to him simply because, as the story develops (see especially verse 24), this man needed a name, or whether Jesus purposely gave the man this name in order to indicate that the beggar, in all his distress, placed his trust in God. Cannot both be true?) 1 8 2 8 0 0 Not only was Lazarus a begger, totally unable to provide for his own needs, he was also covered with sores.) Here, then, was an opportunity for the rich fop to show pity, for whenever he went into or out of the gateway, he could not help seeing Lazarus. Besides, the beggar was eager to be fed with the scraps that fell from the rich man s table. The parable does not say that he received these scraps. Does not that omission leave the impression that he must have received very little? One thing is certain: the rich exhibitionist paid no attention to the beggar, did not himself help him in any way, lived only for himself.) What must have made the poor man s condition even worse was that the big, unclean, pesky pariah dogs were in the habit of coming to him and licking his sores!) 22. In course of time the beggar died and was carried away by the angels to Abraham s bosom.

The rich man also died, and he was buried.) The beggar s misery ended at last. He died. Whether he was also buried is not even mentioned. If there was a real burial, it must have been so obscure and dismal that it better be passed by in silence. On the other hand, what happened to the soul of Lazarus is all-important. He for man s soul or spirit is the real person was carried away by the angels to Abraham s bosom.) Two expressions here merit special attention:) First of all the angels.

According to Scripture) ANGELS ARE:) 1 1 2 8 0 “tw://bible.?id=53.1.7|AUTODETECT|” A. ttendants of Christ 7 1 -1 9 0 “tw://bible.?id=53.1.7|AUTODETECT|” II Thess. 1:7) 1 1 -1 9 0 “tw://bible.?id=49.1.21|AUTODETECT|” ), their exalted Head 7 1 -1 9 0 “tw://bible.?id=49.1.21|AUTODETECT|” Eph. 1:21) 1 1 -1 9 0 “tw://bible.?id=49.1.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.1.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=51.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.10|AUTODETECT|” Col. 2:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.2.14|AUTODETECT|” B. ringers of good tidings concerning our salvation 7 1 -1 9 0 “tw://bible.?id=42.2.14|AUTODETECT|” Luke 2:14) 1 1 -1 9 0 “tw://bible.?id=42.24.4-42.24.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.24.4-42.24.7|AUTODETECT|” 24:4 7) 1 1 -1 9 0 “tw://bible.?id=44.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.11|AUTODETECT|” Acts 1:11) 1 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” I Tim. 3:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.15.10|AUTODETECT|” C. horisters of heaven 7 1 -1 9 0 “tw://bible.?id=42.15.10|AUTODETECT|” Luke 15:10) 1 1 -1 9 0 “tw://bible.?id=46.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.13.1|AUTODETECT|” I Cor. 13:1) 1 1 -1 9 0 “tw://bible.?id=66.5.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.5.11|AUTODETECT|” Rev. 5:11) 1 1 -1 9 0 “tw://bible.?id=66.5.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.5.12|AUTODETECT|” 12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.34.7|AUTODETECT|” D. efenders of God s children 7 1 -1 9 0 “tw://bible.?id=19.34.7|AUTODETECT|” Ps. 34:7) 1 1 -1 9 0 “tw://bible.?id=19.91.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.91.11|AUTODETECT|” 91:11) 1 1 -1 9 0 “tw://bible.?id=27.6.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.6.22|AUTODETECT|” Dan. 6:22) 1 1 -1 9 0 “tw://bible.?id=27.10.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.10.10|AUTODETECT|” 10:10) 1 1 -1 9 0 “tw://bible.?id=27.10.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.10.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=27.10.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.10.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=40.18.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.18.10|AUTODETECT|” Matt. 18:10) 1 1 -1 9 0 “tw://bible.?id=44.5.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.19|AUTODETECT|” Acts 5:19) 1 1 -1 9 0 “tw://bible.?id=53.1.7-53.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.7-53.1.10|AUTODETECT|” II Thess. 1:7 10) 1 1 -1 9 0 “tw://bible.?id=66.12.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.12.7|AUTODETECT|” Rev. 12:7) 1 1 -1 9 0 “tw://bible.?id=46.6.3|AUTODETECT|” ), though the latter outrank them and will judge them 7 1 -1 9 0 “tw://bible.?id=46.6.3|AUTODETECT|” I Cor. 6:3) 1 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” Heb. 1:14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.6.10|AUTODETECT|” E. xamples in obedience 7 1 -1 9 0 “tw://bible.?id=40.6.10|AUTODETECT|” Matt. 6:10) 1 1 -1 9 0 “tw://bible.?id=46.11.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.10|AUTODETECT|” I Cor. 11:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.13.41|AUTODETECT|” F. riends of the redeemed, constantly watching over them, deeply interested in their salvation, and rendering service to them in every way, including executing the judgment of God upon the enemy 7 1 -1 9 0 “tw://bible.?id=40.13.41|AUTODETECT|” Matt. 13:41) 1 1 -1 9 0 “tw://bible.?id=40.25.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.25.31|AUTODETECT|” 25:31) 1 1 -1 9 0 “tw://bible.?id=40.25.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.25.32|AUTODETECT|” 32) 1 1 -1 9 0 “tw://bible.?id=42.15.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.15.10|AUTODETECT|” Luke 15:10) 1 1 -1 9 0 “tw://bible.?id=42.16.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.16.22|AUTODETECT|” 16:22) 1 1 -1 9 0 “tw://bible.?id=46.4.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.4.9|AUTODETECT|” I Cor. 4:9) 1 1 -1 9 0 “tw://bible.?id=48.3.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.19|AUTODETECT|” Gal. 3:19) 1 1 -1 9 0 “tw://bible.?id=53.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.7|AUTODETECT|” II Thess. 1:7) 1 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” Heb. 1:14) 1 1 -1 9 0 “tw://bible.?id=60.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.12|AUTODETECT|” I Peter 1:12) 1 1 -1 9 0 “tw://bible.?id=66.20.1-66.20.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.20.1-66.20.3|AUTODETECT|” Rev. 20:1 3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.14.7|AUTODETECT|” Next, Abraham s bosom. The fact that Lazarus was by the angels carried to Abraham s bosom certainly proves that he had been true to his name. While on earth he had placed his trust in God as his Helper, and now God had ordered the angels to take his soul to Paradise. He who had yearned to receive crumbs and scraps is now reclining at heaven s table, where a banquet is being held. Moreover, to recline in Abraham s bosom, as the apostle John was going to recline in the bosom of Jesus, indicates special favor, as has been shown in connection with ) 7 1 -1 9 0 “tw://bible.?id=42.14.7|AUTODETECT|” Luke 14:7) 1 1 -1 9 0 “tw://bible.?id=43.1.18|AUTODETECT|” ; see on that verse. See also ) 7 1 -1 9 0 “tw://bible.?id=43.1.18|AUTODETECT|” John 1:18) 1 1 -1 9 0 “tw://bible.?id=58.7.4|AUTODETECT|” . We should not forget, in this connection, that Abraham is regarded in Scripture as being not only the great patriarch 7 1 -1 9 0 “tw://bible.?id=58.7.4|AUTODETECT|” Heb. 7:4) 1 1 -1 9 0 “tw://bible.?id=45.4.11|AUTODETECT|” ) but also the father of all believers 7 1 -1 9 0 “tw://bible.?id=45.4.11|AUTODETECT|” Rom. 4:11) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 The rich man also died and was buried. It must have been a splendid burial. Note the meaningful contrast: nothing is said about the beggar s burial; on the other hand, nothing is here said about the rich man s soul, as to what happened to it at the moment of death.) B. In the Hereafter) 23, 24. And in Hades, being in torment, he lifted up his eyes. He sees Abraham afar off, and Lazarus by his side.

And he cried out and said, Father Abraham, take pity on me and send Lazarus, that he may dip the tip of his finger in water and cool my tongue, for I am in agony in this flame.) A few matters stand out:) a. The rich show-off is pictured as being in Hades. The popular view, according to which the term Hades in the entire New Testament is the abode of all the dead, believers and unbelievers, is certainly incorrect. As far as the Gospels are concerned��463�� the following is true:) 1 1 2 8 0 “tw://bible.?id=40.11.23|AUTODETECT|” In the present parable Hades is clearly the place of torments and of the flame. It is hell. So also hell may well be the correct rendering of Hades in ) 7 1 -1 9 0 “tw://bible.?id=40.11.23|AUTODETECT|” Matt. 11:23) 1 1 -1 9 0 “tw://bible.?id=42.10.15|AUTODETECT|” and in ) 7 1 -1 9 0 “tw://bible.?id=42.10.15|AUTODETECT|” Luke 10:15) 1 1 -1 9 0 “tw://bible.?id=40.16.18|AUTODETECT|” , for there Hades is sharply contrasted with heaven, and should probably be understood in the figurative sense of thorough ruin. In ) 7 1 -1 9 0 “tw://bible.?id=40.16.18|AUTODETECT|” Matt. 16:18) 1 1 -1 9 0 0 the thought may well be that not even all the demons streaming forth out of the gates of hell will ever be able to destroy Christ s true church.) 1 5 2 8 0 0 b. The condition of the dead and the communication between them is represented here in very literal, earthly terms, so that a vivid impression is created. It should be clear, nevertheless, that much of what is here conveyed cannot be interpreted literally. For example, we read about the lifting up of the eyes, of seeing people afar off, of a finger and of a tongue, even though we have been told that the rich man had been buried.) This does not take away the fact, however, that certain definite truths concerning the life hereafter are conveyed here, one of them being that the departed ones are not asleep but fully awake; another, that some are saved, others are suffering.) c. If all this is understood, it will have become clear that the one great truth here emphasized is that once a person has died, his soul having been separated from his body, his condition, whether blessed or doomed, is fixed forever. There is no such thing as a second chance.

Therefore opportunities to help those in need and, in general, to live a fruitful life to the glory of God should be seized now.) These preliminary remarks should guard us against taking literally what was never meant to be so interpreted.) With all this in mind, note that the rich man of the parable is here represented as being in torment, a condition which is not relieved by the fact that in the distance he sees Abraham and Lazarus by his side. Very respectfully he now addresses the arch-patriarch as Father Abraham, and asks him to take pity on him. Such pity he, the rich man himself, had never shown when he had the opportunity to do so. He requests that Abraham dispatch Lazarus, so that the latter, having dipped the tip of his finger in water, might cool the sufferer s tongue. I am in agony in this flame, he adds.) 1 1 2 8 0 “tw://bible.?id=23.33.14|AUTODETECT|” Note the word flame. That hell is a place of fire or of the flame is the language of Scripture throughout 7 1 -1 9 0 “tw://bible.?id=23.33.14|AUTODETECT|” Isa. 33:14) 1 1 -1 9 0 “tw://bible.?id=23.66.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.66.24|AUTODETECT|” 66:24) 1 1 -1 9 0 “tw://bible.?id=40.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.3.12|AUTODETECT|” Matt. 3:12) 1 1 -1 9 0 “tw://bible.?id=40.5.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.5.22|AUTODETECT|” 5:22) 1 1 -1 9 0 “tw://bible.?id=40.13.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.13.40|AUTODETECT|” 13:40) 1 1 -1 9 0 “tw://bible.?id=40.13.42|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.13.42|AUTODETECT|” 42) 1 1 -1 9 0 “tw://bible.?id=40.13.50|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.13.50|AUTODETECT|” 50) 1 1 -1 9 0 “tw://bible.?id=40.18.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.18.8|AUTODETECT|” 18:8) 1 1 -1 9 0 “tw://bible.?id=40.18.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.18.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=40.25.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.25.41|AUTODETECT|” 25:41) 1 1 -1 9 0 “tw://bible.?id=41.9.43-41.9.48|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.43-41.9.48|AUTODETECT|” Mark 9:43 48) 1 1 -1 9 0 “tw://bible.?id=42.3.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.17|AUTODETECT|” Luke 3:17) 1 1 -1 9 0 “tw://bible.?id=65.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=65.1.7|AUTODETECT|” Jude 7) 1 1 -1 9 0 “tw://bible.?id=66.14.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.14.10|AUTODETECT|” Rev. 14:10) 1 1 -1 9 0 “tw://bible.?id=66.19.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.20|AUTODETECT|” 19:20) 1 1 -1 9 0 “tw://bible.?id=66.20.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.20.10|AUTODETECT|” 20:10) 1 1 -1 9 0 “tw://bible.?id=66.20.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.20.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=66.20.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.20.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=66.21.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.8|AUTODETECT|” 21:8) 1 1 -1 9 0 0 ). This fire is unquenchable. It devours forever and ever.) 1 1 2 8 0 “tw://bible.?id=40.8.12|AUTODETECT|” Yet, hell is also the abode where darkness dwells. For some it is the place of outer darkness 7 1 -1 9 0 “tw://bible.?id=40.8.12|AUTODETECT|” Matt. 8:12) 1 1 -1 9 0 “tw://bible.?id=40.22.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.22.13|AUTODETECT|” 22:13) 1 1 -1 9 0 “tw://bible.?id=40.25.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.25.30|AUTODETECT|” 25:30) 1 1 -1 9 0 “tw://bible.?id=65.1.6|AUTODETECT|” ). It is the region where the evil spirits are kept in everlasting chains under darkness 7 1 -1 9 0 “tw://bible.?id=65.1.6|AUTODETECT|” Jude 6) 1 1 -1 9 0 “tw://bible.?id=65.1.13|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=65.1.13|AUTODETECT|” Jude 13) 1 1 -1 9 0 0 ).) 1 12 2 8 0 0 But if hell is a place of fire, how can it also be a place of darkness? Are not these two concepts mutually exclusive? Well, not always necessarily. For example, by means of a certain form of radiation people have been seriously burned even though when it happened they were in a dark room, Nevertheless, it is advisable not to speculate. Everlasting fire has been prepared for the devil and his angels, yet these are spirits. It should be sufficient to conclude from all this that such terms as fire and darkness should not be taken too literally.

Each in its own way indicates the terrors of the lost in the place from which there is no return.) Note that the rich man s character has not changed any. He still views Lazarus as his servant, and is not a bit ashamed to ask for a favor from the very person who never received a favor from him! Also, he expects Abraham to send Lazarus, even though he, the show-off, never tried, during his life on earth, to imitate Abraham s faith.) 25, 26. But Abraham answered, Son, remember that during your lifetime you received in full your good things, and similarly Lazarus (received) the bad things. Now he is being comforted here, and you are in agony. And besides all this, between us and you a vast chasm has been fixed, in order that those who want to cross from this side to you would not be able to do so, and that those who would pass over from there to us would (also) not be able.) Abraham answers in a friendly manner, even calls him son, for the rich man has called Abraham father.

Besides, is not the sufferer a child of Abraham, biologically speaking?) In his answer Abraham intends to indicate that for two reasons the request cannot be honored: to grant it would be (a) improper and (b) impossible.) It would be improper, contrary to the requirements of justice During your lifetime you received & your good things; that is, those things you considered good, namely, being dressed in purple and fine linen, and living in dazzling splendor day in, day out. Those matters were first on the list of your priorities. Implied is: to help poor Lazarus and, in general, to live a life of being useful to your fellow men and of glorifying God was not at all your aim. Now, then, you receive what is coming to you. On the other hand, Lazarus received the bad things, not his bad things. He did not bring them upon himself. (On the contrary, he was true to his name.) Now he is being comforted and this, again, is as it should be.) It would also be impossible.

Abraham tells the doomed man that there is a vast chasm, a yawning gorge a typically Palestinian figure, for the country where this parable was spoken has many of these ravines (see the note on 16:26 on page 789) separating the lost from the redeemed. Crossing over from one side to the other is, therefore, forever and absolutely impossible. This is a very graphic and unforgettable symbolical representation of the irreversibility of a person s lot after death. The chasm was intended for rendering crossing over impossible.) 27, 28. He answered, Then I beg you, father, that you send Lazarus to my father s house, for I have five brothers, lest they too come into this place of torment.) Here, for the first time in this parable, the man who used to be rich reveals a bit of sympathy. But even this interest in others may have been mixed with selfishness.

He wants his five brothers to be warned so that they may stay out of hell. The most favorable construction one can put on this request is that it issued from love for his brothers. Other possibilities that have been suggested by commentators are: (a) He is trying to say, If I myself had only been warned, I would not be here today, and (b) He does not want his brothers to join him for fear they will blame him for the bad example he gave them.) However that may be, note that even now he is not asking that anything be done for people in general, only for his five brothers. And even now he seems not to be able to get rid of the notion that Lazarus is his messenger boy!) 29. But Abraham said, They have Moses and the Prophets; let them listen to them.) This passage does not always receive the attention it deserves. Why did Jesus insert it in the parable?

The obvious reason is that if the doomed man himself had only read and taken to heart Moses and the Prophets, and if his brothers would only do the same, they would not be lost. Why not? What is the point? Is it not this, that it is precisely in the books of Moses and in the writings of Isaiah, etc., that the life which is the exact opposite of that which the rich man had lived is commended? Trust in God, self-denial in the interest of others, kindness, help for the needy, for widows and orphans, the humble, etc., is constantly being urged. To give but a few examples:) 1 1 2 8 0 “tw://bible.?id=1.50.21|AUTODETECT|” MOSES: ) 7 1 -1 9 0 “tw://bible.?id=1.50.21|AUTODETECT|” Gen. 50:21) 1 1 -1 9 0 “tw://bible.?id=2.2.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.2.17|AUTODETECT|” Exod. 2:17) 1 1 -1 9 0 “tw://bible.?id=2.22.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.22.22|AUTODETECT|” 22:22) 1 1 -1 9 0 “tw://bible.?id=2.22.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.22.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=2.32.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.32.32|AUTODETECT|” 32:32) 1 1 -1 9 0 “tw://bible.?id=3.19.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.19.10|AUTODETECT|” Lev. 19:10) 1 1 -1 9 0 “tw://bible.?id=3.25.25-3.25.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.25.25-3.25.47|AUTODETECT|” 25:25 47) 1 1 -1 9 0 “tw://bible.?id=5.10.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.10.18|AUTODETECT|” Deut. 10:18) 1 1 -1 9 0 “tw://bible.?id=5.14.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.14.29|AUTODETECT|” 14:29) 1 1 -1 9 0 “tw://bible.?id=5.15.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.15.4|AUTODETECT|” 15:4) 1 1 -1 9 0 “tw://bible.?id=5.16.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.16.11|AUTODETECT|” 16:11) 1 1 -1 9 0 “tw://bible.?id=5.16.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.16.14|AUTODETECT|” 14) 1 1 -1 9 0 0 ; etc.) 1 1 2 8 0 “tw://bible.?id=23.14.32|AUTODETECT|” THE PROPHETS: ) 7 1 -1 9 0 “tw://bible.?id=23.14.32|AUTODETECT|” Isa. 14:32) 1 1 -1 9 0 “tw://bible.?id=23.25.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.25.4|AUTODETECT|” 25:4) 1 1 -1 9 0 “tw://bible.?id=23.29.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.29.19|AUTODETECT|” 29:19) 1 1 -1 9 0 “tw://bible.?id=23.57.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.57.15|AUTODETECT|” 57:15) 1 1 -1 9 0 “tw://bible.?id=27.4.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.4.27|AUTODETECT|” Dan. 4:27) 1 1 -1 9 0 “tw://bible.?id=30.2.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.2.6|AUTODETECT|” Amos 2:6) 1 1 -1 9 0 “tw://bible.?id=30.2.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=30.2.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=30.4.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.4.1|AUTODETECT|” 4:1) 1 1 -1 9 0 “tw://bible.?id=30.5.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.5.11|AUTODETECT|” 5:11) 1 1 -1 9 0 “tw://bible.?id=30.5.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=30.5.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=32.4.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=32.4.11|AUTODETECT|” Jon. 4:11) 1 1 -1 9 0 “tw://bible.?id=33.6.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.6.8|AUTODETECT|” Mic. 6:8) 1 1 -1 9 0 “tw://bible.?id=36.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=36.3.12|AUTODETECT|” Zeph. 3:12) 1 1 -1 9 0 “tw://bible.?id=38.7.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.7.10|AUTODETECT|” Zech. 7:10) 1 1 -1 9 0 “tw://bible.?id=38.7.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=38.7.11|AUTODETECT|” 11) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=5.18.15|AUTODETECT|” Besides, did not both Moses 7 1 -1 9 0 “tw://bible.?id=5.18.15|AUTODETECT|” Deut. 18:15) 1 1 -1 9 0 “tw://bible.?id=5.18.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.18.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=23.42.3|AUTODETECT|” ) and the Prophets 7 1 -1 9 0 “tw://bible.?id=23.42.3|AUTODETECT|” Isa. 42:3) 1 1 -1 9 0 0 ; ch. 53) point forward to him who would give himself as a ransom for many?) 1 1 2 8 0 0 30. No, father Abraham, he replied, but if someone from the dead goes to them, they will be converted.) 1 1 2 8 0 “tw://bible.?id=43.11.0|AUTODETECT|” How wrong he was! Someone from the dead did actually appear to the people. And his name was Lazarus (though not the Lazarus of the parable). The story is found in ) 7 1 -1 9 0 “tw://bible.?id=43.11.0|AUTODETECT|” John 11) 1 1 -1 9 0 “tw://bible.?id=43.12.10|AUTODETECT|” . Was the result that everybody was converted? Not at all. The result was that Christ s enemies planned to put to death the risen Lazarus 7 1 -1 9 0 “tw://bible.?id=43.12.10|AUTODETECT|” John 12:10) 1 1 -1 9 0 “tw://bible.?id=43.11.47-43.11.50|AUTODETECT|” ), and were more determined than ever to destroy Jesus 7 1 -1 9 0 “tw://bible.?id=43.11.47-43.11.50|AUTODETECT|” John 11:47 50) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 31. He said to him, If they do not listen to Moses and the Prophets, neither will they be convinced even if someone rises from the dead.) 1 1 2 8 0 “tw://bible.?id=40.28.11-40.28.15|AUTODETECT|” Jesus rose from the dead. But those who refused to believe Moses and the Prophets were not convinced, and certainly not converted. Read ) 7 1 -1 9 0 “tw://bible.?id=40.28.11-40.28.15|AUTODETECT|” Matt. 28:11 15) 1 1 -1 9 0 “tw://bible.?id=49.4.32-49.5.2|AUTODETECT|” . The important lesson is: Accept Scripture as the Word of God and, by God s grace, live the kind of life it demands and which, in the person of Jesus Christ, it illustrates. Cf. ) 7 1 -1 9 0 “tw://bible.?id=49.4.32-49.5.2|AUTODETECT|” Eph. 4:32 5:2) 1 1 -1 9 0 0 .��464��) 1 1 2 8 0 0 ) 1 1 2 8 0 “tw://bible.?id=42.16.19-42.16.31|AUTODETECT|” Practical Lesson Derived from ) 7 1 -1 9 0 “tw://bible.?id=42.16.19-42.16.31|AUTODETECT|” Luke 16:19 31) 1 6 2 8 0 0 Verses 19, 23) A rich man & living in dazzling splendor & in torment, he lifted up his eyes. ) One great lesson to be learned from this parable: no sin, whether of omission or of commission, ever stands alone: the chord one touches here vibrates there. You dial a number in New York, the phone rings in San Francisco.) ) Notes on Greek Words, Phrases, and Constructions in 16:19 31) Verse 19) 1 1 2 8 0 “tw://bible.?id=41.15.17|AUTODETECT|” �����������, third per. s. imperf. middle of ��������, to dress. Cf. ) 7 1 -1 9 0 “tw://bible.?id=41.15.17|AUTODETECT|” Mark 15:17) 1 1 -1 9 0 “tw://bible.?id=42.16.19|AUTODETECT|” , They dressed him in a purple robe. In middle, as here in ) 7 1 -1 9 0 “tw://bible.?id=42.16.19|AUTODETECT|” Luke 16:19) 1 1 -1 9 0 0 , to dress oneself.) 1 1 2 8 0 “tw://bible.?id=66.17.4|AUTODETECT|” ��������, acc. s. of �������, purple garment or robe. Cf. ) 7 1 -1 9 0 “tw://bible.?id=66.17.4|AUTODETECT|” Rev. 17:4) 1 1 -1 9 0 “tw://bible.?id=66.18.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.18.12|AUTODETECT|” 18:12) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 ������, acc. s. of ������; cf. Hebrew ���, butz, byssus, fine yellow flax and the linen cloth and undergarment made from it. The outer robe was of purple; the inner garment, of fine linen.) 1 1 2 8 0 “tw://bible.?id=42.16.19|AUTODETECT|” �P�����������, nom. s. masc. pres. middle participle of �P������. See the note on 15:23 on page 762. Here, in ) 7 1 -1 9 0 “tw://bible.?id=42.16.19|AUTODETECT|” Luke 16:19) 1 1 -1 9 0 0 , the meaning to make merry fits the context. Add �������, brilliantly (cf. lamp), and the result is: he made merry brilliantly; that is, he was living in dazzling, ostentatious splendor. He was a rich show-off, a dandy or coxcomb.) 1 7 2 8 0 0 Verse 20) �������, third per. s. pluperf. indicat. pass. of �����, to throw, put, lay. There are those who think that the verb here used implies that Lazarus had been flung there. But it is a well-known fact that the verb ����� also has weakened meanings, as indicated.) �1��������, perf. pass. participle of ����, to make sore, to cause ulcers; hence, in the pass. as here: covered with ulcers. The acc. pl. of the noun ���� is used in verse 21. The English word ulcer is related to the Greek ����.) Verse 21) For �����������, as also in 15:16, aor. pass. infinitive of �������, see the note on 6:21 on page 345. The meaning is to feed; in the pass., as here, to be fed.) ��������, third per. pl. imperf. of �������, to lick.) Verses 22, 23) 1 1 2 8 0 “tw://bible.?id=41.15.1|AUTODETECT|” ����������, aor. pass. infinitive (after ������) of ������ 7 1 -1 9 0 “tw://bible.?id=41.15.1|AUTODETECT|” Mark 15:1) 1 1 -1 9 0 “tw://bible.?id=44.19.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.19.12|AUTODETECT|” Acts 19:12) 1 1 -1 9 0 “tw://bible.?id=46.16.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.3|AUTODETECT|” I Cor. 16:3) 1 1 -1 9 0 “tw://bible.?id=66.17.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.17.3|AUTODETECT|” Rev. 17:3) 1 1 -1 9 0 “tw://bible.?id=66.21.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.10|AUTODETECT|” 21:10) 1 1 -1 9 0 0 ), to carry away.) 1 1 2 8 0 “tw://bible.?id=43.1.18|AUTODETECT|” ������ acc. s. of ������, bosom, breast, place of closest friendship and fellowship. In verse 25 note dat. pl., with perhaps no essential difference in meaning, unless it be that of placing even greater emphasis on the striking contrast between the blessedness of Lazarus and the wretched condition of the rich man. For the meaning bosom see also ) 7 1 -1 9 0 “tw://bible.?id=43.1.18|AUTODETECT|” John 1:18) 1 1 -1 9 0 “tw://bible.?id=43.13.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.13.23|AUTODETECT|” 13:23) 1 1 -1 9 0 “tw://bible.?id=42.6.38|AUTODETECT|” . A related meaning is lap, formed by the fold of a garment and providing room for things to be stored and carried 7 1 -1 9 0 “tw://bible.?id=42.6.38|AUTODETECT|” Luke 6:38) 1 1 -1 9 0 “tw://bible.?id=44.27.39|AUTODETECT|” ). There is also the connotation bay 7 1 -1 9 0 “tw://bible.?id=44.27.39|AUTODETECT|” Acts 27:39) 1 1 -1 9 0 0 ), with its bosom-resembling shape. With ������ cf. gulf.) 1 1 2 8 0 0 ����, third per. s. 2nd aor. indicat. pass. of �����, to bury; in pass., as here, to be buried. See the note on 9:59, 60 on page 566.) 1 1 2 8 0 “tw://bible.?id=40.11.23|AUTODETECT|” ���, dat. s. of ����, Hades. See also 10:15; then ) 7 1 -1 9 0 “tw://bible.?id=40.11.23|AUTODETECT|” Matt. 11:23) 1 1 -1 9 0 “tw://bible.?id=40.16.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.16.18|AUTODETECT|” 16:18) 1 1 -1 9 0 “tw://bible.?id=44.2.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.27|AUTODETECT|” Acts 2:27) 1 1 -1 9 0 “tw://bible.?id=44.2.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.2.31|AUTODETECT|” 31) 1 1 -1 9 0 “tw://bible.?id=66.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.1.18|AUTODETECT|” Rev. 1:18) 1 1 -1 9 0 “tw://bible.?id=66.6.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.6.8|AUTODETECT|” 6:8) 1 1 -1 9 0 “tw://bible.?id=66.20.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.20.13|AUTODETECT|” 20:13) 1 1 -1 9 0 “tw://bible.?id=66.20.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.20.14|AUTODETECT|” 14) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 �����, nom. s. masc. aor. act. participle of ����� (�� plus �4��), to lift up, raise.) ��������, lit. in torments, dat. pl. of �������; cf. gen. s. in verse 28, agony, torment, torture. Cf. basanite and see the note on 8:28 on page 452; and N.T.C. on Mark, footnote 288 on p. 260.) A��, third per. s. pres. (dramatic) indicat. act. of A���, to see.) Verse 24) 1 1 2 8 0 “tw://bible.?id=43.13.26|AUTODETECT|” ����, sec. per. s. aor. subjunct. (after 5��) act. of �����, to dip; so also in ) 7 1 -1 9 0 “tw://bible.?id=43.13.26|AUTODETECT|” John 13:26) 1 1 -1 9 0 “tw://bible.?id=66.19.13|AUTODETECT|” and in ) 7 1 -1 9 0 “tw://bible.?id=66.19.13|AUTODETECT|” Rev. 19:13) 1 1 -1 9 0 0 , where dyed (in blood) has been suggested.) 1 1 2 8 0 “tw://bible.?id=58.11.21|AUTODETECT|” ����, top, tip; also in ) 7 1 -1 9 0 “tw://bible.?id=58.11.21|AUTODETECT|” Heb. 11:21) 1 1 -1 9 0 “tw://bible.?id=40.24.31|AUTODETECT|” . In ) 7 1 -1 9 0 “tw://bible.?id=40.24.31|AUTODETECT|” Matt. 24:31) 1 1 -1 9 0 “tw://bible.?id=41.13.27|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=41.13.27|AUTODETECT|” Mark 13:27) 1 1 -1 9 0 0 the meaning is end, extremity, farthest reach. Cf. acropolis.) 1 2 2 8 0 0 For ��������, gen. s. of ��������, see the note on 11:20 on page 633, and on 15:22 on page 761.) ��������, third per. s. aor. subjunct. act. (after 5��) of ��������** = ���� plus ����, to blow; hence, to cool off by blowing; and so simply to cool. The Greek literally says to cool down, where our idiom is to cool off; or, again, simply to cool.) 1 1 2 8 0 “tw://bible.?id=44.20.38|AUTODETECT|” For @�������, first per. s. pres. indicat. pass. of @�����, to pain; in pass., as here, to be in pain or agony; see the note on 2:48 on page 188. See also ) 7 1 -1 9 0 “tw://bible.?id=44.20.38|AUTODETECT|” Acts 20:38) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 Verse 25) ��������, sec. per. s. aor. imperat. pass. of ��������, to remember; in pass. to be reminded of, which, when used in the imperative, is about the same as to remember.) �������, sec. per. s. 2nd aor. indicat. act. of ���������, to receive in full. Note also 15:27; 18:30; 23:41; and see the note on 6:34 on page 359.) ������������, third per. s. pres. indicat. pass. of ��������� (lit. to call to one s side), to invite, comfort, console, encourage, cheer up, etc.; and here, in the pass., to be comforted. When we bear in mind that this verb occurs about a hundred times in the New Testament, we see more clearly that this book is indeed a source of comfort and encouragement. And back of the book is God Triune, the God of all comfort. ) Verse 26) 1 1 2 8 0 “tw://bible.?id=42.16.19-42.16.31|AUTODETECT|” �����, chasm. The Greek word is derived from �����, to gape, yawn. Very informative is the article by E. F. F. Bishop, A Yawning Chasm, an Exegesis of ) 7 1 -1 9 0 “tw://bible.?id=42.16.19-42.16.31|AUTODETECT|” Luke 16:19 31) 1 1 -1 9 0 0 , EQ (1973), pp. 3 5. What is meant is a ravine, vast in depth, length, and breadth; a wadi, gorge.) 1 2 2 8 0 0 ���������, third per. s. perf. indicat. pass. of �������, to set fast, fix; in pass., as here, has been fixed and so stands firmly and permanently. ) E��� & �t �������� (third per. pl. pres. subjunct. of �������), in order that they be not able (to cross over). Differently expressed, the sense is: to prevent them from crossing over, etc. Not merely result but purpose is expressed here.) 1 1 2 8 0 “tw://bible.?id=40.9.1|AUTODETECT|” ����������, third per. pl. pres. subjunct. of ��������, to pass over. See also ) 7 1 -1 9 0 “tw://bible.?id=40.9.1|AUTODETECT|” Matt. 9:1) 1 1 -1 9 0 “tw://bible.?id=40.14.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.14.34|AUTODETECT|” 14:34) 1 1 -1 9 0 “tw://bible.?id=41.5.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.5.21|AUTODETECT|” Mark 5:21) 1 1 -1 9 0 “tw://bible.?id=41.6.53|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.53|AUTODETECT|” 6:53) 1 1 -1 9 0 “tw://bible.?id=44.21.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=44.21.2|AUTODETECT|” Acts 21:2) 1 1 -1 9 0 0 .) 1 32 2 8 0 0 Verse 29) ����������, third per. pl. aor. imperat. act. of ����, to hear.) Verse 30) �������������, third per. pl. fut. indicat. of ��������, to be converted. For more on the meaning of this verb see N.T.C. on Matthew, pp. 196, 197.) Verse 31) �����, third per. s. 2nd aor. subjunct. of �������, to raise up. But the 2nd aor. and all middle forms are intransit.; hence here: to rise.) Summary of Chapter 16) Sec pp. 539, 540.) ) ) ) ) ) 454 Literally: the sons of this world & the sons of the light.) 455 Or: worldly wealth; so also in verse 11.) 456 Op. cit., p. 173.) 457 Or: were listening.) 458 Or: try to justify.) 459 Literally: the kingdom of God is being gospeled.) N.T.C. W. Hendriksen, New Testament Commentary) 460 Notes on Greek words, phrases, and constructions in 16:1 18 begin on page 777.) JTS Journal of Theological Studies) Grk. N.T. (A-B-M-W) The Greek New Testament, edited by Kurt Aland, Matthew Black, Bruce M.

Metzger, and Allen Wikgren) A.V. Authorized Version (King James)) N.T.C. W. Hendriksen, New Testament Commentary) 461 Or: hell.) 462 Literally: in his bosom.) 463 For more on Sheol and Hades see my book The Bible on the Life Hereafter, Grand Rapids, 1971, pp. 83 86.) 464 Notes on Greek words, phrases, and constructions in 16:19 31 begin on page 788.) EQ Evangelical Quarterly) ) )