Lucas 16
Tony Garland · Citado em PreceptAustin
Lucas 16
Garland - Death (representing the bodies of the dead which had lain in the earth and sea) and Hades (the place of torment for soul and spirit of the unrighteous dead between death and the judgment) will be destroyed. Their physical reality vanishes in the fleeing of the earth and heaven—the destruction of the old order: Death and Hades, here viewed as if they were personal beings, share the same fate. They, of course, cease to be. There is nothing more of temporal death or of the place of departed spirits after this. They are not personal beings, hence their casting into “the lake of fire” is the end of them; but, conceived of as persons, they are consigned to exactly the same eternal punishment with the other wicked. MacArthur on Hades and Gehenna - Hades is the Greek equivalent of the Hebrew word sheol. Both words describe the realm of the dead. Sheol, used sixty-seven times in the Old Testament, describes the realm of the dead in general. Hades is used ten times in the New Testament, always in reference to the place of punishment (cf. Luke 16:23) where the unrighteous dead are kept pending their sentencing to hell. In this incredible scene (Great White Throne), Hades is emptied of its captive (unrighteous) spirits, who are reunited with resurrection bodies before the bar of God’s justice. Unbelievers, fitted with resurrection bodies suited for hell, will then be ready for their sentencing to the lake of fire where their punishment, unlike that in Hades, will last forever....The clearest and most vivid of the New Testament terms used to describe the final hell, the lake of fire, is geenna (Gehenna). Gehenna is the New Testament word for the valley of Ben-Hinnom (also called Topheth; 2 Kings 23:10; Isa. 30:33; Jer. 7:31–32; 19:6), located southwest of Jerusalem. In Old Testament times, idolatrous Israelites burned their children in the fire there as sacrifices to false gods (Jer. 19:2–6). In Jesus’ day, it was the site of Jerusalem’s garbage dump. The fires kept constantly burning there gave off foul-smelling smoke, and the dump was infested with maggots. Sometimes the bodies of criminals were dumped there. The valley of Ben-Hinnom was thus an apt picture of eternal hell, one used repeatedly by Jesus (Matt. 5:22, 29, 30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5). Hell will be God’s eternal cosmic dump; its inmates will be burning as garbage forever. (MacArthur NT Commentary - Revelation) See summary of Births, Deaths, and Resurrections. Related Resources: What is the difference between Sheol, Hades, Hell, the lake of fire, Paradise, and Abraham’s bosom? Did Jesus go to hell between His death and resurrection? What are the gates of hell? Where did Old Testament believers/saints go when they died? Did God create hell? Where was Jesus for the three days between His death and resurrection? What is Tartarus? What does the Bible say about soul sleep? What is Abraham’s bosom? What are the keys of death (Revelation 1:18)? Torment (931)(basanos cp "touchstone" - basanite, Latin = lapis Lydius) is used only 3x in the NT (Mt 4:24 = "pains" [NAS]; Lk 16:23 16:28) and originally referred to a stone used for testing gold and other metals, and then came to mean applying torture (e.g., the torture-rack) to question and extort prisoners’ confessions. Therefore ''basanos'' must refer to a most extreme form or degree of human suffering - severe pain associated with torture and torment! See also discussion of the verb form basanizo BDAG describes basanos as "severe pain occasioned by punitive torture" and records an ancient writing from Herodas describing torture ordered by a court to exhort a confession. Specific torments in the Luke passage (Lk 16:19-31) are the flame, in agony, the sight of the righteous, thirst, the victims’ memories of their previous lives, and the realization that they are in a hopeless situation. (Borrow A Greek-English lexicon of the New Testament, and other early Christian literature) NIDNTT on basanos - The noun βάσανος, attested as early as the 6th cent. BC in the poetry of Theognis, is thought to be a loanword (poss. from Egyp. bḫn, “basalt”). It orig. referred to a touchstone, i.e., a hard black stone used to test the quality of gold or silver by inspecting the streak left on the stone surface (Pindar Pyth. 10.67, πειρῶντι δὲ καὶ χρυσὸς ἐν βασάνῳ πρέπει καὶ νόος ὀρθός, “gold shows itself [genuine] when tried by a touchstone, and [so does] a right mind”). By metonymy, the word itself came to mean “test, trial,” and was used esp. of “questioning, inquiry” (Hdt. 8.110.2, Themistocles sent some men τοῖσι ἐπίστευε σιγᾶν ἐς πᾶσαν βάσανον, “whom he trusted to remain silent in all interrogation”); and because of the usual procedures in such questioning, it further developed the sense “torture,” and thence more generally “torment.” The derived vb. βασανίζω (“to test, examine, question by torture, torture”), attested early as well, occurs freq. (for its use with ref. to illness see G. H. R. Horsley, NewDocs 4 [1987]: 142). The noun βασανιστής (“examiner, torturer”) is found fewer than 10× in the class. period (only Antiphon, Isocr., Demosth.) 1 In the LXX the noun βάσανος occurs c. 60×, but more than 40 of the occurrences are found in 4 Maccabees, in connection with the tortures suffered by the Jewish martyrs under the Seleucids (e.g., 4 Macc 4:26; 5:6; cf. 2 Macc 7:8)....The combined uses of βασανισμός and βασανίζω in the book of Revelation account for half of the NT occurrences of the word group and thus call for special comment. In Rev 9:5, the noun is used twice and the vb. once when describing the torments that were brought about by the locusts after the fifth angel sounded his trumpet (here the sense of the noun may be act., “the act of inflicting torment,” but elsewhere pass., “the experience of suffering torment”; cf. BDAG 168). The vb. is used of the torment that the two witnesses or prophets brought on the earth (Rev 11:10), of the pain experienced by the “woman clothed with the sun” when she gave birth (Rev 12:2), and of the eternal torment that comes upon the devil, the beast, the false prophet, and those who worship the beast (Rev 14:10 [with the noun in v. 11, “the smoke of their torment will rise forever”]; Rev 20:10). Finally, βασανισμός is applied to the punishment for which Babylon the Great is destined (Rev 18:7, 10, 15). (See The Concise New International Dictionary of New Testament or full NIDNTT - See this page for a few instructions on how to most efficiently utilize this incredible resource.) TDNT on basanos - The βάσανος originally belongs to the calling of the inspector of coins. It is linked with the Heb. root בחן (“to test”) and the Egyptian bḫn; (“basalt”). According to K. Sethe. bhn is the word which underlies the Heb. בחן and the Gk. βάσανος. βάσανος is generally accepted to be a loan word. βασανίτης is most closely related to it. Βασανίτου λίθου ὄρος is the mountain of the bḫn stone. R. Herzog thinks that he may deduce from the etymological development that the ars spectandi, the testing of gold and silver as media of exchange by the proving stone, was first developed by the Babylonians, then came to the Aramaeans and Hebrews by way of Lydia (Λυδίαλίθος [Bacchyl. Fr., 14, 1, Blass]; βάσανος, Bacchyl., 8, 58), and from them to the Gks. In non-biblical Gk. βάσανος is a commercial expression, or is used in relation to government. It then acquires the meaning of the checking of calculations, which develops naturally out of the basic sense of βάσανος, βασανίζειν (P. Oxy., 58, 25 [288 A.D.]). In the spiritual sphere it has the figur., sense, which is closely related to the original concrete meaning, of a means of testing (Anth. Pal., VII, 54: ἀνδρῶν κρινομένων ἐν βασάνῳ σοφίης). The word then undergoes a change in meaning. The original sense fades into the background. βάσανος now comes to denote “torture” or “the rack,” espec. used with slaves (P. Lille, I, 29, 22; Ditt. Syll.3, 356, 12). βάσανος occurs in the sense of “torment” in Theocr. Idyll., 13, p. 13, 5, Meineke; Thom. Mag., p. 94, 4, Ritschl; Demetr. Eloc., 201, 4. An inscription from Cyprus (Salamis), BCH, 51 (1927), 148, 18, contains the malediction: ἐν βασάνοις ἀπόλοιτο. Vet. Val., IV, 13, p. 182, 19, Kroll has a reference to torments of soul (ψυχικὰς βασάνους). The change in meaning is best explained if we begin with the object of treatment. If we put men instead of metal or a coin, the stone of testing become torture or the rack. The metal which has survived the testing stone is subjected to harsher treatment. Man is in the same position when severely tested by torture. In the testing of metal an essential role was played by the thought of testing and proving genuineness. The rack is a means of showing the true state of affairs. In its proper sense it is a means of testing and proving, though also of punishment. Finally, even this special meaning was weakened and only the general element of torment remained. (Free online Kittel's Theological Dictionary of the New Testament : abridged in one volume ) ILLUSTRATION (a little humor on a not too humorous topic) - A little girl was standing outside her Sunday School classroom when the pastor noticed she was holding a big storybook entitled, “Jonah and the Whale.” The pastor wanted to have some fun with her so he asked her, “Do you really believe that Jonah was swallowed by a whale?” The little girl frowned and declared, “Of course I do!” The pastor pushed her a bit and said, “You really believe that a man can be swallowed by a big whale, stay inside for three days and then come out and still be alive?” The little girl said, “Absolutely. The story is in the Bible and we studied it in Sunday School today.” Then the pastor asked, “Can you prove to me that the story is true?” She thought for a moment and then said, “Well, when I get to Heaven, I’ll ask Jonah.” The pastor was on a roll and asked, “Well, what if Jonah’s not in Heaven?” She then put her hands on her little hips and sternly declared, “Then you can ask him!” Duke of Wellington - Godfrey Davis, who wrote a biography about the Duke of Willington, said, “I found an old account ledger that showed how the Duke spent his money. It was a far better clue to what he thought was really important than the reading of his letters or speeches.” How we handle money reveals much about the depth of our commitment to Christ. That’s why Jesus often talked about money. One-sixth of the gospels, including one out of every three parables, touches on stewardship. Jesus wasn’t a fundraiser. He dealt with money matters because money matters. For some of us, though, it matters too much. How we handle money reveals much about our priorities. That’s why Jesus often talked about money. One-sixth of the Gospels’ content, including one out of every three parables, touches on stewardship. Jesus wasn’t a fundraiser. He dealt with money matters because money matters. For some of us, though, it matters too much. Jesus warned that we can become slaves to money. We may not think that money means more to us than God does. But Jesus did not say we must serve God more than we serve money. The issue isn’t what occupies first place in our life, but whether we serve money at all. Pastor and author George Buttrick said, “Of all the masters the soul can choose, there are at last only two—God and money. All choices, however small, however the alternatives may be disguised, are but variants of this choice.” If we pursue mere earthly gain, We choose a path that ends in pain; But joy and peace are in our soul When we pursue a heavenly goal. —D. De Haan For a quick heart check up, check out your checkbook! Related Resources from Gotquestions.org Questions about Heaven, Hell, and Eternity - a long list of questions w Where is hell? What is the location of hell? Does hell exist? Is hell literally a place of fire and brimstone? How is eternity in hell a fair punishment for sin? How is an eternity in hell a just punishment for only a human lifetime of sin? Who will go to hell? Why does God send people to hell? How can a loving God send someone to hell? What does it mean that hell is eternal separation from God? Why is the idea of eternal damnation so repulsive to many people? Does heaven exist? What does hell look like? How hot is hell? Is hell real? Is hell eternal? How can I not go to hell? Is Satan the master of hell? Do Satan and his demons punish people in hell? Puritan Daily Readings - December 28 - Luke 16:23 - Meditate much on hell. Let us go into hell by contemplation that we may not go into hell by condemnation. How restless and hopeless, is the condition of the damned! The ancients feign of Endymion, that he got permission from Jupiter always to sleep. What would the damned in hell give for such a license! In their pains is neither intermission, nor mitigation. The serious meditation on hell, would make us fear sin as hell. Sin is hell’s fuel! Sin, like Samson’s foxes, carries devouring fire in its tail. Meditation on hell will cause rejoicing in a child of God. The saint’s fear of hell is like the two Marys’ fear: “They departed from the sepulchre with fear and great joy” (Matt. 28:8). A believer may fear to think of the place of torment—but rejoice to think he shall never come into that place. When a man stands upon a high rock, he trembles to look down into the sea, yet he rejoices that he is not there struggling with the waves. A child of God, when he thinks of hell, he rejoices with trembling. A prison is not made for the king’s son to be put in. A great naturalist observes that nothing will so soon quench fire as salt and blood; but I am sure of this—the salt brinish tears of repentance, and the blood of Christ will quench the fire of hell to a believer. Christ Himself has felt the pains of hell for you. The Lamb of God being roasted in the fire of God’s wrath—by this burnt offering the Lord is now appeased towards His people. O how may the godly rejoice! “There is no condemnation to those who are in Christ” (Romans 8:1). David Thompson summarizes Luke 16:23-31 - Jesus gives a description of what the rich man experienced in hell. Luke 16:23-31 The rich man went to “Hades.” Hades is a hellish place of fire where unbelievers go when they die until they are sentenced to the eternal Lake of Fire at the Great White Throne Judgment (Rev. 20:14). When Jesus Christ speaks of hell, you better take it seriously because He speaks of a literal hell more than any other Person in the Bible (Matt. 5:22, 29-30; 7:19; 8:12; 10:15, 28; 11:22, 24; 13:40-42, 50; 18:7-9; 22:13; 24:51; 25:30, 46; Mark 9:42-49; Luke 12:46-47; 13:28-30; 16:23-31; 17:26-29; John 15:6). There are five facts Jesus Christ brings out about hell: Fact #1 - Hell is a place of horrible fire torment. Luke 16:23, 24, 28 The words “torment” (16:23, 28) and “agony” (16:25) are scary. If ever there are two words that should scare people to believe in Jesus Christ and escape hell, it is these two words. The word “torment” describes a pain that is torturous. The word “agony” describes a pain that is at a deep, suffering level. Combined, these two words describe hell as a horrible place of eternal burning pain and suffering. This is excruciating pain that never ends. Hades is a place where the burning never ceases. It is a torturous pain. The fire never burns a person up because it is a place where “the worm does not die” (Mark 9:47-48). Fact #2 - Hell is a place of total consciousness. Luke 16:23b There is a very real consciousness for one who is in hell. There is no such thing as soul sleep. The rich man was very much aware of his presence and pain. He was well aware that he was being tormented and Lazarus was not. What irony. In life, he saw Lazarus, who needed his help, and in eternity, he sees Lazarus, and he needs his help. Fact #3 - Hell is a place of no mercy. Luke 16:24 Hell is a place of no mercy. Once one is in hell, there is no chance of experiencing the grace or mercy of God. Crying out to God for grace and mercy will not work and will be of no avail. What good was the money this rich man had now? He would trade all the money he had for one drop of water on the tip of someone’s finger. In hell, you do not even mercifully get one drop or drip of water. The irony is that one drop of living water can keep you out of hell. One drink of living water will guarantee you will never burn in the fires of hell. Invite Jesus Christ into your life and you will escape forever the eternal fire of hell (John 4:10). Now is the time to experience God’s grace because there will be no grace or mercy in hell. Fact #4 - Hell is a place of complete memory. Luke 16:25, 27-31 A person in hell has a very real and vivid memory. There is no such thing as Dementia or Alzheimer’s in hell. Every person’s memory will be as sharp as a tack. There are three memories this rich man had: (Memory #1) - He remembered his previous life. Lk 16:25 A person in hell will be able to remember all of the good things he had in life. He will remember his home, wealth and success. He can remember but he can’t shake the pain of the fire. The pain of the fire in hell is so intense that he was not focused on the good life he had, so Abraham reminded him. (Memory #2) - He remembered his lost family. Lk 16:27-28 Every unbeliever in hell remembers his relatives and he never wants any of them to end up where he is. This man had five brothers and he begged Abraham to send someone back to tell them to believe so they would not come there to the place of torment. Now you would think that if Lazarus went back from the dead the brothers would believe. But there was a Lazarus who did come back from the dead and instead of the people believing in Christ, they wanted to kill Him (John 11:43-53). (Memory #3) - He remembered God’s word. Lk 16:29, 31 People burning in hell will not be laughing or scoffing at the Bible. They will be fully aware of the fact that God’s word was written and God’s word was in existence. Fact #5 - Hell is a place of no possible escape. Luke 16:26 A person who goes to hell will never get out. There is no such thing as purgatory or second chances. A person’s destiny at the moment of death is irreversible. No one can call a person out of hell; no one can pray him out; no candles will get him out. One in hell burns there forever. Now one liberal theologian asked what kind of God would put people into a place of endless fiery torture. The same God who put His Son on the cross to die, so you don’t have to go there. One who ends up in hell refuses to trust Jesus Christ. In fact, the Pharisees trusted their money and would not trust Jesus Christ or the word of God. This rich man had a lot of money but he did not have a relationship with Jesus Christ and he ended up in hell. Jesus Christ does not even name him. Wicked people aren’t remembered in eternity; they are forgotten (Ps. 9:5; Eccl. 8:10). Verses 29-31 make it very, very clear that the key to staying out of hell is what is found in the writings of Moses and the writings of the Prophets. In the writings of Moses is the law of God that condemns every single person on this earth. In the prophets is a description of one who would come that would be wounded for our transgressions and would be led like a lamb to slaughter so that we might be saved. You either respond to Moses and the prophets, and believe in Jesus Christ, or you will end up in hell like this rich man. We have said many times in this church that when a person dies, the Bible does not teach annihilation, oblivion or reincarnation. The Bible teaches instant relocation. When you die you will go to one of two places immediately. There are no in-betweens and there are no second chances. You will either die or go to hell or you will die and go to heaven. If you will take one drink of the living water found by faith in Jesus Christ, when you die the angels of God will escort you into heaven. That is what Jesus taught in Luke 16. Luke 16:24 "And he cried out and said, `Father Abraham, have mercy on me, and send Lazarus so that he may dip the tip of his finger in water and cool off my tongue, for I am in agony in this flame.' BGT Luke 16:24 καὶ αὐτὸς φωνήσας εἶπεν· πάτερ Ἀβραάμ, ἐλέησόν με καὶ πέμψον Λάζαρον ἵνα βάψῃ τὸ ἄκρον τοῦ δακτύλου αὐτοῦ ὕδατος καὶ καταψύξῃ τὴν γλῶσσάν μου, ὅτι ὀδυνῶμαι ἐν τῇ φλογὶ ταύτῃ. KJV Luke 16:24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. NET Luke 16:24 So he called out, 'Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in anguish in this fire.' CSB Luke 16:24 'Father Abraham! ' he called out, 'Have mercy on me and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in agony in this flame! ' ESV Luke 16:24 And he called out, 'Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.' NIV Luke 16:24 So he called to him, 'Father Abraham, have pity on me and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in agony in this fire.' NLT Luke 16:24 "The rich man shouted, 'Father Abraham, have some pity! Send Lazarus over here to dip the tip of his finger in water and cool my tongue. I am in anguish in these flames.' NRS Luke 16:24 He called out, 'Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue; for I am in agony in these flames.' YLT Luke 16:24 and having cried, he said, Father Abraham, deal kindly with me, and send Lazarus, that he may dip the tip of his finger in water, and may cool my tongue, because I am distressed in this flame. GWN Luke 16:24 He yelled, 'Father Abraham! Have mercy on me! Send Lazarus to dip the tip of his finger in water to cool off my tongue. I am suffering in this fire.' NKJ Luke 16:24 "Then he cried and said,`Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.' NAB Luke 16:24 And he cried out, 'Father Abraham, have pity on me. Send Lazarus to dip the tip of his finger in water and cool my tongue, for I am suffering torment in these flames.' MIT Luke 16:24 So he called out, "Father Abraham, have pity on me and send Lazarus so he might dip the tip of his finger in water and cool down my tongue because I am in severe pain in this flame." Father Abraham Luke 16:30; 3:8; Mt 3:9; Jn 8:33-39,53-56; Ro 4:12; 9:7,8 have mercy on me 1 Samuel 28:16; Isaiah 27:11; James 2:13 so that he may dip the tip of his finger in water Isaiah 41:17,18; 65:13,14; Jn 4:10,14; 7:37; Rev 7:16,17; 22:1 cool off my tongue Zechariah 14:12; James 3:6 for I am in agony in this flame Isaiah 66:24; Mt 25:41; Mark 9:43-49; 2 Th 1:8; Rev 14:10,11; 19:20; 20:15 Luke 16 Resources - Multiple Sermons and Commentaries Hell in W G T Shedd's Dogmatic Theology - one of the best on the subject of Hell Luke 16:19-31 A Great Chasm Fixed - Steven Cole Luke 16:19-31 A Testimony of One Surprised to be in Hell, Part 1 - John MacArthur Luke 16:19-31 A Testimony of One Surprised to be in Hell, Part 2 - John MacArthur Luke 16:19-31 A Testimony of One Surprised to be in Hell, Part 3 - John MacArthur Luke 16:19-31 A Testimony of One Surprised to be in Hell, Part 4 - John MacArthur Luke 16:19-31 A Testimony of One Surprised to be in Hell, Part 5 - John MacArthur ABANDON ALL HOPE ALL YE WHO ENTER HERE The title is from Dante's Inferno has these words in the sign over Dante's entrance to Hell. Dante's "theology" is surprisingly relatively Biblical at least in the following lines (albeit not always as Biblical in some other lines)... Through me you pass into the city of woe: Through me you pass into eternal pain: Through me among the people lost for aye. Justice the founder of my fabric mov'd: To rear me was the task of power divine, Supremest wisdom, and primeval love. Before me things create were none, save things Eternal, and eternal I endure. All hope abandon ye who enter here. Such characters in colour dim I mark'd Over a portal's lofty arch inscrib'd: Whereat I thus: Master, these words import. And he cried out (phroneo) and said - The laughter and ribaldry of wealth had turned to a cry for mercy.The rich man ironically was now the beggar! This is the first of two "prayers" by the rich man. He is pleading for relief for his body here. In his second prayer (Lk 16:27-31) he pleads for redemption for his brothers! Clearly the belief by some that hell is a party is completely false. Only a fool would be so self-deceived. The irony is that one drop of living water can keep you out of hell! -- David Thompson Father Abraham, have mercy (eleeo) on me, and send Lazarus - Father Abraham indicates that the rich man is pleading as a Jew. What tragic irony that the merciless rich man now sought an act of mercy from the very one he ignored during life. As Jesus has already alluded to in Luke 6:24-25, the rich man would not receive mercy, for the day of grace ended when his life ended! Woe! (cf Lk 12:20, 39–40, 58; 13:8–9). In hell the tormented will experience their great need for God's mercy, but throughout eternity they will receive no divine mercy! Woe! This was sadly probably the first time in his life that the rich man asked for mercy. He was a perfect picture of the self-righteous Pharisees (cf contrast in Lk 18:10-15+) who felt that they works merited their righteous standing before God. They, like all who refuse to repent and believe in Messiah, would find themselves utterly and forever shocked when they passed from this life to the next! Send (like have mercy) is in the aorist imperative, a command, but it falls on "deaf ears." Notice there is no apology to Lazarus for his neglect. He is still making demands or commands, "Send Lazarus," but it would be to no avail. It is worth noting that the rich man does not say "Why am I here? This horrible punishment of this place is unfair. I don't deserve to be here. This punishment is too extreme." No, all the rich man says is have mercy.
Lucas 16
Garland: Isaiah speaks of a time when all flesh shall come to worship before the LORD, but also go forth and look upon the corpses of the men who transgressed against God. Somehow, these who are “cast into outer darkness” (Mt. 8:12; 22:13; 25:30) are visible to the redeemed throughout eternity (Isa. 66:24). (ED: NOT EVERYONE WOULD AGREE WITH THIS INTERPRETATION - SEE GARY SMITH BELOW) Thomas