A ‘Certain’ Rich man and a ‘Certain’ Beggar, Lazarus (Lk 16:19-21)
The Death of the Beggar (Lk 16:22)
The Death of the Rich Man (Lk 16:22-24)
The Rich Man’s First Request (Lk 16:24)
Abraham’s First Response (Lk 16:25-26)
The Rich Man’s Second Request (Lk 16:27-28)
Abraham’s Second Response (Lk 16:29)
The Rich Man’s Third Request (Lk 16:30)
Abraham’s Third Response (Lk 16:31)
There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, And desiring to be fed with the crumbs which fell from the rich man’s table: moreover the dogs came and licked his sores. And it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom: the rich man also died, and was buried; And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. 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. But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. Then he said, I pray thee therefore, father, that thou wouldest send him to my father’s house: For I have five brethren; that he may testify unto them, lest they also come into this place of torment. Abraham saith unto him, They have Moses and the prophets; let them hear them. And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.
(Luk 16:19-31)
Parable – there are many non-literal references in this parable such as:
- Abraham’s Bosom – refers to the location of the saved (not in Hades)
- Lifted up eyes while buried – refers to spiritual seeking
- Tormented in flame spiritual meaning of being tormented by being disconnected from God’s kingdom. The flame refers to judgment of being in a place of separation from God’s kingdom
- Great gulf – It is not possible to move from hades to heaven
This parable has to do with the Gospel in that one can only find salvation by faith (Eph 2:8-9) and faith comes by hearing the word of God (Ro 10:17). Moses and the prophets contained the Gospel. One that would rise from the dead would not be able to convince people of salvation who are not elect and are spiritually darkened.
This parable has been used in an overly literal manner resulting in false teaching about the nature of hades. The nature of hades would need to be established by comparing Scripture with Scripture (1 Cor 2:13) and by analyzing all the verses in the Bible that discuss hell, the grace, the pit, etc. It is important that parables be interpreted by more clear passages of Scripture and not that the parable would superseded other clear statements found about the nature of hell.
The truth about the nature of hades that we can find in this parable is the following:
- Christians are not in hades, but rather Abraham’s bosom (spiritually portrait of being with Father God)
- Hell is a place of spiritual torment (Luke 16:23, Lk 16:28) in being separated from God’s kingdom by a great gulf
A ‘Certain’ Rich man and a ‘Certain’ Beggar, Lazarus (Lk 16:19-21)
Certain – (Gr: tis, G5100) – this is an indefinite pronoun that essentially means ‘any’. In other words, both the rich man and the beggar, Lazarus are not intended to refer to a specific person. The rich man and the beggar, Lazarus are used to represent two types of people.
Rich man – (represents those unsaved people who placed their trust in their worldly works / riches) -Similar to the Parable of the Rich Fool in Lk 12:16-21, the rich man represents one who ‘lays up treasure for himself, but is not rich toward God’ (Lk 12:21). In Lk 18:24-25, the Bible teaches that it is difficult for the rich to enter the kingdom of God. The rich are those who store up treasures for themselves, instead of being focused on God (James 5:1-6, etc.). Simply stated, the rich are in love with and trusting in this world and not God (1 John 2:15-17).
Beggar named Lazarus – (represents humble saved people, loved by God, who have not placed their trust in the riches and pleasures of this world) – The Greek word for beggar is simply the word that means ‘poor’ (Gr: ptochos, G4434). This beggar represents those who God has chosen. God has chosen of the poor of this world to be rich in faith (James 2:5, see also 1 Cor 1:26-28). Blessed are the poor for theirs is the kingdom of God (Lk 6:20). Blessed are the poor in spirit, for theirs is the kingdom of God (Mat 5:3). Jesus was poor when He walked the earth (Lk 9:57-58). Lazarus represents those who God loves which can be seen in Jesus Christ’s love for the Lazarus whom Jesus raised from the dead (John 11:35-36). Similarly God loves His people (1 John 4:9).
Rich man clothed in purple and linen – (represents the garments of royalty and outwardly righteous acts, a pseudo (fake) person of God) – We find in Mk 15:17-20 and John 19:2-5 that Christ was made to wear a ‘purple robe’ and mocked prior to His crucifixion. Purple is the color of royalty. Purple, along with fine linen, was considered to be royal apparel and was placed on Mordecai after he was exalted in the Persian kingdom in Shushan (Est 8:15). It also has a royal significance in Song 7:5. Purpose was used in the Ephod for the high priest of Israel (Ex 39:5). In the Bible, fine linen represents holy things. We see that fine linen (Gr: bussinos) IS defined in Rev 19:8 (see also 19:14) as the righteous acts of the saints (Christians). Fine linen was used to make the Old Testament priests, which represented holiness (Ex 28:42, 39:28, Lev 16:10, etc.). It was also used symbolically as the material in which Israel was dressed by God in Eze16:10-13 (once again a symbol of holiness) and being clothed with the righteousness of Christ (Is 61:10, Gal 3:27, Eze16:7-8, 2 Cor 5:3, etc.). However, we see in the parable of Lazarus and the rich man in Luke 16:19 that the rich man’s clothes were also fine linen. In this case, as is the case of Babylon, the fine linen represents one that believes they are clothed with righteousness and saved, but it is not genuine.
Rich man fared sumptuously every day – (represents one who is living well and outwardly appears to represent spiritually good things) – The Greek word for ‘fared’ (Gr: euphraino, G2165) literally means to be in a good frame of mind. It is elsewhere translated as being merry (e.g., Lk 15:29, 32, Rev 11:10) or rejoicing (e.g. Acts 2:26, Gal 4:27). The Greek word for ‘sumptuously’ (lampros, G2988) literally means to make bright. Similar cognates of G2988 refer to Jesus Christ (Rev 22:16, Mat 17:2), angels (Acts 10:30, Acts 23:16) and the Gospel (Mat 5:16, 2 Cor 4:6).
Beggar laid at the rich man’s gate – (the gate represents a place of judgement) – It can refer to the location of the entry into the kingdom of God (Ps 118:19-20, Ps 100:4, Is 26:2, 62:10, Mat 7:13-14, Lk 13;24) or the entry into hell (Mat 16:18, Is 38:10, Ps 9:13). Jesus suffered outside the gates of Jerusalem (Heb 13:12). In the context of this parable, it would represent that the beggar Lazarus was rejected by the rich man since he was not allowed to enter through the rich man’s gates.
Beggar full of sores, the dogs came and licked his sores – (represents Christian suffering under the sovereignty of God) – Besides the 2 occurrences in Luke 16, the Greek word for ‘sores’ (helkos, G1668, G1669) only occurs in Rev 16:11 and is referred to there as a judgment on the unsaved people of the world. In Job 2:7, we find that righteous Job was also full of sores that came from Satan (allowed by God). Many are the afflictions of the righteous, but God delivers them out of all (Ps 34:19, see also Ps 73:14). In this present life, God allows suffering into the Christian’s life for developing godly traits (2 Cor 1:5-7, James 1:2-4, James 5:10, 1 Pet 5:9, Ro 5:3-5, etc.). Dogs in the Bible can refer to a person who is not holy including unsaved religious people (Phil 3:2, Is 56:10-11, Mat 7:6, 2 Pet 2:22, Pr 26:11, Ps 59:6, Ps 59:14, Deut 23:18, Rev 22:15). But dogs can also refer to those who are faithful and saved through hope such as the Greek Syrophoenician woman (Mat 15:26-27, Mk 7:27-28, see also Ecc 9:4) or the 300 men of Gideon (Jud 7:5). Dogs can refer to animals that do God’s bidding in carrying out judgment (Ex 11:7, Jer 15:3, I Kin 14:11, 1 Ki 16:4, Ps 68:23, Jesus Christ – Ps 22:16, Ps 22:20, Jezebel – 1 Ki 21:19-24, 2 Ki 9:10, 2 Ki 9:36).
Beggar desired to be fed with the crumbs which fell from the rich man’s table – (represents the humility of the Christian in this world) – Similar to the Greek Syrophoenician woman who proved herself faithful, eating crumbs that fall from one’s table represents the humility of knowing one’s need for salvation (Mat 15:26-27, Mk 7:27-28). The Lord is close to them of a broken heart and saves them such as are of a contrite spirit (Ps 34:18, see also Is 66:2). Many are the afflictions of the righteous, but the Lord delivers them from all of them (Ps 34:19).
The Death of the Beggar (Lk 16:22)
Abraham’s bosom – (represents being present with Jesus Christ and the Father in heaven) – Abraham is called the Father of Christians (whether Jew or Gentile). We see that Zacchaeus became a son of Abraham when he became saved (Lk 19:9). We find that Abraham’s children are those that do the works (faith) of Abraham (John 8:39). The true seed of Abraham’s are those of faith, not those of the flesh (Acts 3:25, Ro 4:12, Ro 4:16, Ro 9:7, Gal 3:7-18, Gal 3:29, Gal 4:22). Abraham is also a type of God the Father since, for example, he offered up his son Isaac as a sacrifice (James 2:21, Gen 22:9-18), Sarah called him ‘Lord’ (1 Pet 3:6) and Abraham is called the father of all those that believe as discussed above. We also find that Jesus is in the bosom of the Father (John 1:18) and that Christians are seated in heavenly places in Jesus Christ (Eph 2:6, Eph 1:20, Eph 1:3).
Carried by the angels (represents the divine deliverance of God and that Christians are safe) – Ps 91:11-12 teaches that the angels of God has charge over His people to watch over us in all our ways. They will bear us up in their hands, lest we dash our foot against a stone. This points to the protection of God’s angels that minister to the needs of the saints as spirits and ministers (Heb 1:7, Heb 1:14). Angels also represent those who will provide deliverance at the end of days (e.g., Mat 13:38-43, Mat 24:31, etc.)
The Death of the Rich Man (Lk 16:22-24)
Buried – (represents the physical location of body in earth) – In all cases in the New Testament, this Greek word (thapto, G2290) refers to the body being physically removed from sight by burial.
In hell (represents eternal separation from God) – This Greek word (hades, G86) occurs 11 times and is connected to the Hebrew word in the Old Testament (sheol) that occurs 65 times. In Acts 2:27 and Acts 2:31, the reference to Jesus’ not being left in Hades is a quote of Ps 16:10 where the Hebrew word sheol is used. When we study the descriptions of hell (hades, sheol as well as pit which is used synonymously), we find the following descriptions of what hell is like:
- Silence (No Fellowship) – Ps 31:17-18, Ps 94:17, Ps 28:1, Ps 115:17-18
- No Purpose / No Knowledge – Ecc 9:5-10, Ps 146:4, Ps 6:5
- No Communications with the Living – Ps 6:5, Job 7:9-10, Ps 88:4-8
- Darkness (no Gospel Truth) – 1 Sam 2:9, Job 17:11-13, Ps 88:6
- Cannot Praise or Hear from God – Ps 143:7, Ps 115:17-18, Ps 6:3-5, Ps 88:10-12
- As Prisoners, with no Hope – Is 24:21-22, Job 17:15-16, Ps 88:3-8
It is important to understand that Hell (Hades / Sheol) is an actual place where the souls goes when the body dies (Ps 16:10, Acts 2:27). Hell is not allegorical. However, in the Parable of Lazarus and the Rich Man, this actual place is described in symbolic ways to represent truths about hell (hades), salvation and judgment. The location of the Rich Man (Hades) is described symbolically as being a place of:
- Silence (No Fellowship) – Lk 16:22 notes that the Rich man was buried which is performed to isolate the dead (Ps 88:8). There is no mention in the parable concerning the burial of the beggar, Lazarus. Also, Lazarus is having fellowship with Father Abraham (Lk 16:22-23), which the Rich Man has no way to escape His torment due to the great chasm that exists (Lk 16:26)
- No Purpose / No Knowledge – Because of the sorrow (torment) of the Rich Man, he has no purpose due to his pain of separation from God (Lk 16:24-26)
- No Communications with the Living – The rich man did not have the ability to communicate with his 5 brothers (Lk 16:27-28)
- Darkness (no Gospel Truth) – No chance for salvation exists (Lk 16:24-26)
- No Worship or Praise of God – Due to great chasm between heaven and hell, there is no fellowship with God and His kingdom (Lk 16:26)
- As Prisoners, with no Hope – No hope of relief from his torment since Lazarus could not be sent to cool his tongue in the flame (Lk 16:24-26)
Lifted up his eyes and saw Abraham afar off and Lazarus in his bosom (represents the ability to now understand the spiritual significance of not being saved from one’s sin) – Once the Rich Man was in hades, he lifted up his eyes and now could see. In other words, during his lifetime, his eyes were not lifted up to God, nor did he give any regard to the beggar Lazarus. Now that he is dead and in a state of separation, he is aware of his need for salvation, albeit too late. As the Bible teaches, without faith, it is impossible to please God (Heb 11:6). During his lifetime, the rich man was not saved and therefore, did not have saving faith. He could not please God. We know from Heb 9:27 that it is appointed unto man to die once and then the judgment (Heb 9:27).
We understand this passage in a symbolic manner since eyes are part of a physical body that no longer work after death. In hell, there is no body, but just the soul. In the Bible, eyesight is used symbolically to describe spiritual sight (e.g., Eph 1:18, John 4:35, 1 John 2:11, etc). In Lk 13:28-29 and Mat 8:11-12,wehen referring to Judgment Day, the Bible teaches that those who are not saved will ‘see’ Abraham, Isaac and Jacob and others in the kingdom of heaven and they will realize that they were cast out into outer darkness.
Finally, we see that Abraham is ‘afar off’. In other words, there is a clear separation from God and Christians (see discussion on Lk 16:26 below). But, it should be understood God is omnipresent, even in the pits of hell:
Whither shall I go from thy spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there.
(Psa 139:7-8)
Canst thou by searching find out God? canst thou find out the Almighty unto perfection? It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?
(Job 11:7-8)
Being in torment – (represents the agony of being separated from God at Judgment Day) – Because the body is dead and has no feeling anymore, the flame (singular) of torment discussed in this passage must be taken in a metaphorical manner by comparing Scripture with Scripture (see discussion on Lk 16:28).
The Rich Man’s First Request (Lk 16:24)
Father Abraham, have mercy on me – (represents a desire for unattainable salvation) – The salvation provided by God is due to His mercy (e.g., Rom 11:30, 1Cor 7:25, 1Tim 1:13, 1Tim 1:16, 1Pet 2:10). The Rich Man calls out to God the Father to provide salvation.
Send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame – (represents a desire to receive relief from the torment of God’s Judgment by His Word) – In order to provide salvation, God has sent His people such as prophets, apostles (literally means to be sent), evangelists and all other Christians to share the Gospel. In fact, this was the Great Commission of Jesus Christ (Mat 28:18-20) given to all His disciples of all time. As we saw before, Lazarus represents all those who are loved by God and receive the resurrection of life (John 11:1-44).
The finger can represent the work or power of God (e.g., Ex 8:19, Ps 8:3, Lk 11:20). It is also used to represent the writing (revelation) of God (Ex 31:18, 32:16, Deut 9:10, Dan 5:5). But we also find that the priests in the Old Covenant would dip their finger into the blood of the sacrifices and then sprinkle the blood before the Lord (Lev 4:6, 4:17, 9:9, 14:16), which would represent the need for blood (judgment) in order to provide atonement. However, in Lk 16:24, we find that the Rich man asks that Lazarus dip his finger in the water to cool his tongue.
Water is intimately connected to the washing away of sin and providing of salvation (e.g., Eph 5:26, John 7:37-38, Ps 119:9, John 4:10-14, Heb 10:22, Rev 22:14, etc.). We also see that the giving of a cup of cold water is used in Mat 10:42 as a blessing given to a Christian. Therefore, we see that the Rich Man desires salvation. The finger of Lazarus would represent the sharing of the power of salvation with the rich man.
The Greek word (odunao, G3600) literally means to grieve or have sorrow. This word (and its cognates) occur 8 times in the New Testament and are used for someone in sorrow in all other passages except for Lk 16:24-25. Therefore, we should understand that the Rich Man was indeed in sorrow because of the fire that his tongue has caused during his lifetime.
The Tongue as a Fire
The tongue as a fire represents judgment by the Word of God:
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.
(Acts 2:1-4)
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.
(Revelation 11:3-5)
Therefore have I hewed them by the prophets; I have slain them by the words of my mouth: and thy judgments are as the light that goeth forth.
(Hosea 6:5)
And the prophets shall become wind, and the word is not in them: thus shall it be done unto them. Wherefore thus saith the LORD God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them.
(Jeremiah 5:13-14)
The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the LORD. Is not my word like as a fire? saith the LORD; and like a hammer that breaketh the rock in pieces? Therefore, behold, I am against the prophets, saith the LORD, that steal my words every one from his neighbour.
(Jeremiah 23:28-30)
Behold, the name of the LORD cometh from far, burning with his anger, and the burden thereof is heavy: his lips are full of indignation, and his tongue as a devouring fire:
(Isaiah 30:27)
Then I said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay.
(Jeremiah 20:9)
My heart was hot within me, while I was musing the fire burned: then spake I with my tongue,
(Psalms 39:3)
And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?
(Luke 24:32)
Lazarus seeks cooling for his tongue. In James 3:5, we find that the tongue kindles a fire. We also find in James 3:6 that the tongue like a fire (iniquity) and that it defiles the whole body and sets on fire the course of nature and it is set on fire of hell (Greek – geena). We also find in James 1:26 that one who does not bridle his tongue, he deceives his own heart and his religion is vain. Proverbs 16:27 says that an ungodly man digs up evil and in his lips there is a burning fire. Mat 5:22 teaches us that one who calls his brother a fool is in danger of hell fire (Greek geena). It is important to see in this passage that the Rich man’s tongue is the source of his torment. He earnestly desired relief from the flame that it has caused. In the Greek language, the word ‘flame’ is used in the singular (single flame). Therefore, the idea that the rich man is in the midst of a large fire would not be supported. The Greek words for flame (phlox, G5395) and fire (phlogizo, G5394) occur a total of 9 times in the New Testament. In the other occurrences (James 3:6, Acts 7:30, Heb 1:7, Rev 1:14, Rev 2:18, Rev 19:12, 2 Thess 1:8), the words point to the judgment of God. Fire / flame / burning most often points to the judgment of God.
Abraham’s First Response (Lk 16:25-26)
But Abraham said, Son, remember that thou in thy lifetime received thy good things, and likewise Lazarus evil things, but now he is comforted, and thou art tormented – (represents the righteous judgment of God and that the righteous person will not focus his life on riches) – God does not usually choose the wise, mighty or noble for salvation, but rather he has called the foolish, weak and base of the world to salvation (1 Cor 1:26-28, see also 1 Cor 3:18-20, Mat 11:25-26, Lk 10:21, James 1:9-11, 2:5, etc., etc.). See other discussion on the Rich Man in Lk 16:19. It is also worthwhile that God the Father (typified by Abraham) calls the Rich Man his son. This provides an important reminder that all humans are created in the image of God (Gen 1:27) and that God surely does not take any please in the death of the wicked (Eze 18:23, Eze 33:11). However, God is a God of justice (2 Thess 1:6, Is 61:8, Job 34:12, Ps 9:7-8, etc.)
Between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence – (represents the impassable separation that is caused by God’s judgment and that the unsaved are separated from the saved) – The original Greek words for ‘great’, ‘gulf’ and ‘fixed’ literally mean ‘great or large’, ‘chasm’ and ‘firm immovable’. Therefore, the plain meaning of Lk 16:26 is that it is not possible to interact, communicate or move between hell (hades) and heaven. There are no second chances on salvation. There is no chance for reincarnation. There is no purgatory. It is appointed unto men once to die, but after this the judgment (Heb 9:27). The additional implication of this is that there cannot be any praise or worship of God due to this separation (Ps 6:35, Ps 115:17-18, 118:16-18, Is 38:16-20, etc.).
The Rich Man’s Second Request (Lk 16:27-28)
I pray thee therefore, father that thou would send him to my father’s house – (represents a realization of God’s judgment) – The Rich Man calls upon God as his father. However, during his lifetime, his father was really Satan (John 8:44, 1 John 3:10). The Rich Man was never born again. His ‘father’s house’ is likely a representation of Satan’s kingdom since Satan is the father of all unsaved people. The Rich Man has now realized that he was not saved and he also knows that there is a great chasm between him and God which cannot be crossed (Lk 16:26). However, we asks God the Father to send Lazarus to witness to his unsaved ‘brethren’.
I have five brethren – (represents all those who are not saved) –The Parable of the 10 virgins (Mat 25:2-12) portrays for us 10 virgins all waiting for the return of Christ. Five were wise (represents those who are saved) and had oil for their lamps (represents having the Holy Spirit). But the other 5 were not prepared and were not born again and undwelt by the Holy Spirit (they had no oil for their lamps).
That he may testify unto them, lest they also come into this place of torment – (represents a request for a ‘witness’ so his brethren could avoid torment) – All Christians are witnesses (2 Cor 1:12, 2 Thess 1:10, Is 43:10-12, 1 Tim 6:13, etc.). While Christians are alive they provide a witness to the world through the Word of God concerning the need for salvation. Lazarus was laid at the gate of the rich man and therefore, the rich man had the witness but did not listen. But, the rich man’s thought is that if Lazarus would raise from the dead, he could convince his brethren of the truth of God and His Christ.
The Greek word ‘torment’ used in Lk 16:28 (as well as Lk 16:23) is different than the Greek word used for torment in Lk 16:24-25 (which literally means ‘sorrow’). In Lk 16:28 and Lk 16:23, the Greek word for torment (basanos, G931 and its cognates G928, G929, G930) involve the physical birth of Christ (Rev 12:2), physical sickness (Mat 4:24, Mat 8:6), trials of the Christian life (Mk 6:48, Mat 14:24, 2 Pet 2:8), conditions that exist during the end-time Great Tribulation (Rev 9:5) or with the experience of final judgment day (see Mat 18:34, 14:11, 18:7, 18:10, 18:15, 20:10, Mat 8:29, Mk 5:7, Lk 8:28). In the context of the Parable of Lazarus and the Rich Man, it is appropriate to conclude that the torment that is in view is the conditions that exist in hades:
- Silence (No Fellowship) – Ps 31:17-18, Ps 94:17, Ps 28:1, Ps 115:17-18
- No Purpose / No Knowledge – Ecc 9:5-10, Ps 146:4, Ps 6:5
- No Communications with the Living – Ps 6:5, Job 7:9-10, Ps 88:4-8
- Darkness (no Gospel Truth) – 1 Sam 2:9, Job 17:11-13, Ps 88:6
- Cannot Praise or Hear from God – Ps 143:7, Ps 115:17-18, Ps 6:3-5, Ps 88:10-12
- As Prisoners, with no Hope – Is 24:21-22, Job 17:15-16, Ps 88:3-8
Abraham’s Second Response (Lk 16:29)
Abraham saith unto him, They have Moses and the prophets; let them hear them – (represents the truth that the Word of God is the witness that God has left for humankind) – Moses and the prophets symbolize those who were used by God to record the Word of God (Luke 16:16 Isa 8:20, Isa 34:16 Mal 4:2-4 John 5:39-45; Acts 15:21, Acts 17:11-12, 2 Ti 3:15-17 2 Pet 1:19-21, etc.). Faith comes by hearing and hearing by the Word of God (Ro 10:17). It is the word of God that bring the light of salvation as it is implanted in us as a seed o truth (1 Pet 1:23, James 1:18, etc.).
The Rich Man’s Third Request (Lk 16:30)
Nay, father Abraham, but if one went unto them from the dead, they will repent – (reflects the error of the rich man by thinking that salvation comes from sight and experiences and also that he knows better than God) – The word ‘Nay’ is a very remarkable word to use for someone that resides in Hades and is separated by a great chasm from God. God’s word is truth (John 17:17, Eph 1:13, James 1:18, Col 1:5, etc.). This statement by the rich man highlights the darkness that is in him. The light has shined in darkness, but the darkness did not comprehend it (John 1:5). Moreover, we understand that faith is the assurance of things hoped for and the evidence of things not seen (Heb 11:1). The rich man erred in his understanding of faith. All Christians walk by faith and not by sight (2 Cor 5:7).
Finally, the resurrection of Jesus Christ is the primary witness that humankind has to the veracity of God and His Christ Jesus. Yet humankind still does not believe.
Abraham’s Third Response (Lk 16:31)
If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead (represents to utter depravity of man and that God must bring salvation by His hand) –
God declares that all people have turned away from God. All seek their own way and their own well-being. All have sinned and there is none that understand or seek after God. All have fallen short of God’s expectation for their conduct (Romans 3:9-23). All people have a desperately wicked heart (Jeremiah 17:9).Because Jesus is God (John 1:1) and is perfect, merciful and loving, He was able to suffer and die for His people (Ephesians 5:25, John 10:11:14-15). Before the foundation of the world, God chose a people who would become righteous and benefit from the death and resurrection of His Son Jesus (see Revelation 13:8, 17:8, Ephesians 1:4).