Hermeneutics Project | Luke 16:19-31
Notes
Transcript
Questions:
What genre is this? Parable
What consideration should I understand with regards to a parable? A parable has at least a singular point or thrust.
What is the thrust of this parable?
I believe that v. 31 shines some light on this.
He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’ ”
Who is Jesus speaking to?
Pharisees. see Luke 16:14 & Luke 17:1
---
The editorial comment in 17:1 reminds us that the audience for this parable is still the Pharisees; there has in fact been no break in the teaching of Jesus since v. 15.
I. Howard Marshall, The Gospel of Luke: A Commentary on the Greek Text, New International Greek Testament Commentary (Exeter: Paternoster Press, 1978), 632.
---
What is the context of this conversation?
Luke 16:16 Jesus hangs this idea of the Law and the Prophets as a backdrop for what he is saying to them.
What is going on surrounding this teaching?
This is simply a didactic moment for Jesus and the Pharisees who are listening along with his disciples.
Did anything motivate this teaching? Prompt it?
Nothing seems to exacted this teaching other than the presence of the Pharisees.
Did the rich man have a name?
We don’t know for sure. However, we do know this...
Some manuscripts supply a name for the rich man, no doubt to parallel the name of the poor man. Various names are found, but the best known is “Dives,” which is the word used to translate “rich” in the Latin Vulgate. The oldest recorded name is “Nives,” which is found in the Bodmer Papyrus (𝔓75). The man’s richness is described in two ways: his dress and his eating habits.
Robert H. Stein, Luke, vol. 24, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 423.
19 - Why was the man wearing purple and fine linen? What did it sifgnify?
---
Dressed in purple and fine linen. Compare Prov 31:22. The “purple” indicates that he dressed “royally.” Compare 1 Macc 8:14, where wearing purple is associated with kingship; cf. also Mark 15:17, 20; Rev 18:12. He also wore a “linen,” probably a fine Egyptian linen undergarment.
Robert H. Stein, Luke, vol. 24, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 423.
---
QUESTION—How was the rich man dressed?
The imperfect tense of ‘was clothing himself’ implies that this was his habitual conduct [NIGTC, TH]. The purple cloth was a purple outer garment [Alf, Arn, BECNT, Crd, Gdt, Hlt, ICC, My, NTC, Rb, TG, TH, TNTC, WBC], an upper garment [TH], a long robe [Lns, NICNT], a mantle [NIGTC]. It was an expensive process to obtain purple dye from the shellfish and such a purple outer garment was often reserved for royalty [NTC]. The color purple was used by kings and nobles [Lns, MGC]. It would be a costly wool mantle, the kind a king would wear [Gdt, NIGTC]. Probably it was fine wool that was dyed with imported purple [AB]. The linen garment was an undergarment [AB, Alf, Arn, BECNT, Crd, Gdt, Hlt, ICC, My, NAC, NICNT, NTC, Rb, TG, TH, TNTC, WBC] a tunic next to the body [Lns]. Fine linen was a product from Egypt [AB, ICC, NAC].
Richard C. Blight, An Exegetical Summary of Luke 12–24, 2nd ed. (Dallas, TX: SIL International, 2008), 188.
20-21 - Where was Lazarus found lying? Was he at the rich man’s house? Why did he have sores? What was his possible illness? Does it matter or impact the hermeneutical interpretation?
He was indeed laying at the gate to the rich man’s home. The reason for the mention of the gate seems to be none other than a recognition of the volume of the man’s wealth.
Lazarus...
Lazarus, a common name, is the Greek form of Eleazar and means He (whom) God has helped.
---
The poor man is deliberately contrasted with the rich man. Unlike the rich man he is named, as Λάζαρος, i.e. laʿazar, an abbreviation of ʾelʿāzār, ‘He (whom) God helps’ (SB II, 223; cf. Vermes, 53, 190f., on the currency of the shortened, dialectical form). This is the only instance of a name being given to a character in the parables of Jesus. Its significance may be that it hints at the piety of the poor man, although the general use of πτῶχος in Lk. (4:18; 6:20; 7:22; 21:3) already indicates that the poor are in general pious and the recipients of God’s grace (cf. 14:13, 21).
I. Howard Marshall, The Gospel of Luke: A Commentary on the Greek Text, New International Greek Testament Commentary (Exeter: Paternoster Press, 1978), 635.
---
22-23 - Note the destinations of these two men upon their death. Hades for the rich man. Abraham’s side or blossom for Lazarus. Where are these places? How are they like or connected to our concept of heaven and hell?
Hades/Hell/Sheol in LXX - the place of the unrighteous dead
A place of torment
Abraham’s side/blossom / Heaven - the place fo the righteous dead
A place of peace/comfort (16:25)
24 - Is there any special significance of the dipping of the finger in water to cool the rich man’s tongue?
This is probably a figurative concept. There is no way that a bit of water could bring an end to the torment of hell.
---
Water and cool my tongue. Should this be understood as an actual or symbolic description of the torments of hell (cf. 2 Esdr 8:59; 1 Enoch 22:9)? Since this description is found in a parable, it would not be wise to assume that this is a literal portrayal of hell. Nevertheless, the reality of hell’s horror is so terrible that in the picture even licking water from a fingertip would bring some welcome relief.
Robert H. Stein, Luke, vol. 24, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 425.
---
24 - What is the significance of the rich man calling out to a father Abraham?
This rich man was a Jew. He called on father Abraham as the spiritual father of Israel. However, this man’s lineage was not enough to save him.
---
The New International Greek Testament Commentary: The Gospel of Luke vi. The Rich Man and Lazarus 16:19–31
Abraham occupies a position of authority and importance because he is the spiritual father of Israel; the rich man’s address to him echoes 3:8 (Danker, 176), and lays claim to his share in his merits (SB I, 116–121; J. Jeremias, TDNT I, 8). He calls out for mercy (ἐλεέω, 17:13; 18:38f. par. Mk. 10:47f.), i.e. gracious help in time of need and helplessness. He thinks that Abraham will send Lazarus to help him. Even
Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text. New International Greek Testament Commentary. (Exeter: Paternoster Press, 1978), 637.
---
26 - What about this fixed chasm? What does it mean? What are the implications for the hearers? Why did Jesus make sure to emphasis this?
---
Great chasm has been fixed. This is a divine passive indicating that God has established this great chasm. Compare 1 Enoch 18:11–12.
So that. “So that” (hopōs) indicates purpose here. God has established this unbridgeable chasm for the twofold purpose of (1) keeping those in hades, such as the rich man, from coming to Abraham’s bosom and (2) keeping those in Abraham’s bosom, such as Lazarus, from crossing over to give aid as the rich man requested.
Robert H. Stein, Luke, vol. 24, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 425.
---
27-31 - Why the emphasis on Moses and the Prophets? What did this mean for he original hearers? What does it mean for us?
This is set up by Jesus earlier in addressing the Pharisees in Luke 16:16
31 - The main idea of the parable
---
This verse contains the awesome declaration of father Abraham. A person rising from the dead cannot convince such people. Obviously, he foreshadows the death and resurrection of Jesus. Jesus came to call sinners, not the righteous, to repentance. Why? As Abraham states, those like the rich man and his brothers and the Pharisees are so convinced of their religious superiority and their righteousness before God that they will never respond to a call to repentance, even if the authority behind it is the voice of the resurrected one—Jesus. On this basis Jesus can explain that all Scripture points to him. He is the fulfillment of all the Old Testament taught. Yet, for the rich men and the Pharisees of the world, he is something radically new—something they will never accept, no matter how powerful a sign God uses to prove that this is his Son in whom he is well pleased.
Trent C. Butler, Luke, vol. 3, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 2000), 267–268.
---
The Lies We Believe.
Introduction
Opening Illustration - Gig economy / COVID 19 / Stats on number of gig jobbers in US economy today.
Tie to how we misplace our trust today. We place trust in...
economies that fail
government officials and plans that don’t deliver
relationships and people that don’t keep their promises
jobs/hobbies and dreams that never seem to deliver what they promise
Tie this idea to the audience that Jesus was addressing...
Pharisees
Who is Jesus speaking to?
Pharisees. see Luke 16:14 & Luke 17:1
---
The editorial comment in 17:1 reminds us that the audience for this parable is still the Pharisees; there has in fact been no break in the teaching of Jesus since v. 15.
I. Howard Marshall, The Gospel of Luke: A Commentary on the Greek Text, New International Greek Testament Commentary (Exeter: Paternoster Press, 1978), 632.
----
Note that Jesus wrapped this teaching in the form of a parable to address their misplaced trust.
As we journey through this passage we will discover three lies that this man believed that caused him to place his trust in something rather than God alone. We would do well to take note of these lies and examine our own heart and lives to see if we’ve bought into them as well.
There’s Security In What You Have.
The first person that Jesus mentioned in this parable was a rich man.
Did the rich man have a name?
We don’t know for sure. However, we do know this...
Some manuscripts supply a name for the rich man, no doubt to parallel the name of the poor man. Various names are found, but the best known is “Dives,” which is the word used to translate “rich” in the Latin Vulgate. The oldest recorded name is “Nives,” which is found in the Bodmer Papyrus (𝔓75). The man’s richness is described in two ways: his dress and his eating habits.
Robert H. Stein, Luke, vol. 24, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 423.
This man typifies what it means to believe that there’s security in what you have. Just look at how the man lived.
When they had rowed about three or four miles, they saw Jesus walking on the sea and coming near the boat, and they were frightened.
HIS CLOTHING
19 - Why was the man wearing purple and fine linen? What did it signify?
---
Dressed in purple and fine linen. Compare Prov 31:22. The “purple” indicates that he dressed “royally.” Compare 1 Macc 8:14, where wearing purple is associated with kingship; cf. also Mark 15:17, 20; Rev 18:12. He also wore a “linen,” probably a fine Egyptian linen undergarment.
Robert H. Stein, Luke, vol. 24, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 423.
QUESTION—How was the rich man dressed?
The imperfect tense of ‘was clothing himself’ implies that this was his habitual conduct [NIGTC, TH]. The purple cloth was a purple outer garment [Alf, Arn, BECNT, Crd, Gdt, Hlt, ICC, My, NTC, Rb, TG, TH, TNTC, WBC], an upper garment [TH], a long robe [Lns, NICNT], a mantle [NIGTC]. It was an expensive process to obtain purple dye from the shellfish and such a purple outer garment was often reserved for royalty [NTC]. The color purple was used by kings and nobles [Lns, MGC]. It would be a costly wool mantle, the kind a king would wear [Gdt, NIGTC]. Probably it was fine wool that was dyed with imported purple [AB]. The linen garment was an undergarment [AB, Alf, Arn, BECNT, Crd, Gdt, Hlt, ICC, My, NAC, NICNT, NTC, Rb, TG, TH, TNTC, WBC] a tunic next to the body [Lns]. Fine linen was a product from Egypt [AB, ICC, NAC].
Richard C. Blight, An Exegetical Summary of Luke 12–24, 2nd ed. (Dallas, TX: SIL International, 2008), 188.
---
HIS DINING AND PARTYING HABITS
---
The second person that we encounter in this parable is a poor man. However, we are told his name...
20-21 - Where was Lazarus found lying? Was he at the rich man’s house? Why did he have sores? What was his possible illness? Does it matter or impact the hermeneutical interpretation?
He was indeed laying at the gate to the rich man’s home. The reason for the mention of the gate seems to be none other than a recognition of the volume of the man’s wealth.
Lazarus...
Lazarus, a common name, is the Greek form of Eleazar and means He (whom) God has helped.
---
The poor man is deliberately contrasted with the rich man. Unlike the rich man he is named, as Λάζαρος, i.e. laʿazar, an abbreviation of ʾelʿāzār, ‘He (whom) God helps’ (SB II, 223; cf. Vermes, 53, 190f., on the currency of the shortened, dialectical form). This is the only instance of a name being given to a character in the parables of Jesus. Its significance may be that it hints at the piety of the poor man, although the general use of πτῶχος in Lk. (4:18; 6:20; 7:22; 21:3) already indicates that the poor are in general pious and the recipients of God’s grace (cf. 14:13, 21).
I. Howard Marshall, The Gospel of Luke: A Commentary on the Greek Text, New International Greek Testament Commentary (Exeter: Paternoster Press, 1978), 635.
---
How do we know that this is really a lie?
There’s Sanctuary In Who You Know.
There’s Salvation In What You Know.
Application Points:
(1) Place your faith Jesus and not what you have, who you know or what you know.
(2) Use your wealth to help others that God puts in your path.
(3) Share the Gospel with those you meet today. Don’t wait. Once they die, it’s too late.