SEV Biblia, Chapter 16:20
Había tambin un mendigo llamado Lzaro, el cual estaba echado a la puerta de aquel, lleno de llagas,
Clarke's Bible Commentary - Luke 16:20
Verse 20. There was a certain beggar named Lazarus] His name is mentioned, because his character was good, and his end glorious; and because it is the purpose of God that the righteous shall be had in everlasting remembrance. Lazarus, rz[l is a contraction of the word rz[la Eliezar, which signifies the help or assistance of God-a name properly given to a man who was both poor and afflicted, and had no help but that which came from heaven.
John Gill's Bible Commentary
Ver. 20. And there was a certain beggar named Lazarus , etc.] By whom is designed, not any particular beggar in the times of Christ, that went by this name; though there were such persons in Israel, and in the times of our Lord; as blind Bartimaeus, and others: nor David, in the times of Saul, who was poor and needy; and who sometimes wanted bread, and at a certain time went to Abimelech for some: nor the godly poor in common, though the heirs of the heavenly kingdom are, generally speaking, the poor of this world; these receive Christ and his Gospel, and have their evil things here, and their good things hereafter; they are now slighted and neglected by men, but shall hereafter have a place in Abraham's bosom, and be for ever with the Lord: nor are the Gentiles intended; though they may be said to be poor and helpless, as they were without Christ, aliens from the commonwealth of Israel, and strangers to the covenants of promise, and without hope and God in the world; and were despised and rejected by the Jews, and not suffered to come into their temple, and were called and treated as dogs; though, as the Syrophenician woman pleaded, the dogs might eat of the crumbs which fall from their master's table; and who, upon the breaking down of the middle wall of partition, were called by grace, and drawn to Christ, and were blessed with faithful Abraham, and made to sit down with him in the kingdom of heaven: but our Lord Jesus Christ himself is here meant; as appears from the cause and occasion of this parable, which was the derision of Christ by the covetous Pharisees, who, though high in the esteem of men, were an abomination to God; and from the scope and design of it, which is to represent the mean and despicable condition of Christ in this world, whilst the Pharisees, his enemies, lived in great pomp and splendour; and the exaltation of Christ hereafter, when they would be in the utmost distress; and also the infidelity of that people, who continued in their unbelief, notwithstanding the resurrection of Christ from the dead: the name Lazarus well agrees with him. The Syriac version calls him Loozar, as if it signified one that was helpless, that had no help, but wanted it, and so a fit name for a beggar; and well suits with Christ, who looked, and there was none to help, ( Isaiah 63:5) nor did he receive any help from men; though rather, the word is the contraction of Eleazar, and so the Ethiopic version reads it here; and it is easy to observe, that he who is called R. Eleazar in the Babylonian Talmud, is in the Jerusalem called, times without number, rz[l br , R. Lazar f488 ; and R. Liezer, is put for R. Eliezer: it is a rule given by one of the Jewish writers f489 , that in the Jerusalem Talmud, wherever R. Eleazar is written without an aleph, R. Lazar ben Azariah is intended.
And Christ may very well be called by this name; since this was the name of one of his types, Eleazer the son of Aaron, and one of his ancestors, who is mentioned in his genealogy, ( Matthew 1:15) and especially as the name signifies, that the Lord was his helper: (see Exodus 18:4).
Help was promised him by God, and he expected it, and firmly believed he should have it, and accordingly he had it: God did help him in a day of salvation: and which was no indication of weakness in him, who is the mighty God, and mighty to save; but of the Father's regard to him as man, and mediator; and of the concern that each of the divine persons had for, and in man's salvation: and on account of his circumstances of life, he might be called ptwcov , a poor man, as he is in ( 2 Corinthians 8:9) and frequently in prophecy; (see Psalm 34:6, 40:17, 41:1, 69:29 Ecclesiastes 9:15 Isaiah 66:2) ( Zechariah 9:9) and though by assuming human nature, he did not cease to be God, or to lose the riches of his divine nature and perfections, yet his divine perfections, and the glory of them, were much hid and covered in his state of humiliation; and he was much the reverse of many of them in his human nature; in which he was exposed to much outward poverty and meanness: he was born of poor parents; had no liberal education; was brought up to a trade: had not a foot of ground to call his own, nor where to lay his head: and lived upon the ministrations of others to him; and when he died, had nothing to bequeath his mother, but left her to the care of a disciple: and he is further described, by his posture and situation, which was laid at his gate ; that is, at the rich man's, as is expressed in the Syriac, Persic, and Ethiopic versions: this was the place where beggars stood, or were laid, and asked alms; hence is that rule with the Jews f490 , and in many other places the following phrase; if a man dies and leaves sons and daughters -if he leaves but a small substance, the daughters shall be taken care of, and the sons, yjtph l[ wlay , shall beg at the gates. This denotes the rejection of Christ by the Jews; he came to them, and they received him not; he had no entrance into their hearts, and was admitted but into few of their houses; they put those that confessed him out of their synagogues; and caused him himself to depart out of some of their cities; they delivered him up unto the Gentiles that were without; and at last led him without the gate of Jerusalem, where he suffered: full of sores ; so Nahum Gamzu is said to have his whole body, yj alm , full of ulcers: sometimes the Jewish phrase, which answers to the word here used, is yj hkwm , one plagued with ulcers f492 ; and this by the commentators f493 , is explained of a leprous person; so one of the names of the Messiah is with the Jews f494 , arwwyj , which signifies leprous, in proof of which, they produce ( Isaiah 53:4). Surely he hath borne our griefs, etc. By these sores may be meant, sins; (see Psalm 38:5,7 Isaiah 1:6). Christ was holy and righteous in himself, in his nature, life, and conversation; he was without both original, and actual sins, yet he was in the likeness of sinful flesh, and was reproached and calumniated by men as a sinner; and had really and actually all the sins of his people on him, by imputation; and was made even sin itself, for them; so that in this sense he might be said to be full of them, though in himself he was free from them: they may also intend the temptations of Satan, those fiery darts which were flung at him, and by which he suffered; as also the reproaches and persecutions of men, which attended him more or less, from the cradle to the cross; together with all his other sorrows and sufferings, being scourged, buffeted, and beaten, and wounded for our sins, and bruised for our transgressions; of which wounds and bruises he might be said to be full.
Matthew Henry Commentary
Verses 19-31 - Here the spiritual things are represented, in a description of the different state of good and bad, in this world and in the other. We ar not told that the rich man got his estate by fraud, or oppression; but Christ shows, that a man may have a great deal of the wealth, pomp, an pleasure of this world, yet perish for ever under God's wrath an curse. The sin of this rich man was his providing for himself only Here is a godly man, and one that will hereafter be happy for ever, in the depth of adversity and distress. It is often the lot of some of the dearest of God's saints and servants to be greatly afflicted in thi world. We are not told that the rich man did him any harm, but we d not find that he had any care for him. Here is the different conditio of this godly poor man, and this wicked rich man, at and after death The rich man in hell lifted up his eyes, being in torment. It is no probable that there are discourses between glorified saints and damne sinners, but this dialogue shows the hopeless misery and fruitles desires, to which condemned spirits are brought. There is a day coming when those who now hate and despise the people of God, would gladl receive kindness from them. But the damned in hell shall not have the least abatement of their torment. Sinners are now called upon to remember; but they do not, they will not, they find ways to avoid it As wicked people have good things only in this life, and at death ar for ever separated from all good, so godly people have evil things onl in this life, and at death they are for ever put from them. In thi world, blessed be God, there is no gulf between a state of nature an grace, we may pass from sin to God; but if we die in our sins, there is no coming out. The rich man had five brethren, and would have the stopped in their sinful course; their coming to that place of torment would make his misery the worse, who had helped to show them the way thither. How many would now desire to recall or to undo what they have written or done! Those who would make the rich man's praying to Abraha justify praying to saints departed, go far to seek for proofs, when the mistake of a damned sinner is all they can find for an example. An surely there is no encouragement to follow the example, when all his prayers were made in vain. A messenger from the dead could say no mor than what is said in the Scriptures. The same strength of corruptio that breaks through the convictions of the written word, would triump over a witness from the dead. Let us seek to the law and to the testimony, Isa 8:19, 20, for that is the sure word of prophecy, upo which we may rest, 2Pe 1:19. Circumstances in every age show that n terrors, or arguments, can give true repentance without the specia grace of God renewing the sinner's heart __________________________________________________________________
Greek Textus Receptus
πτωχος 4434 A-NSM δε 1161 CONJ τις 5100 X-NSM ην 2258 5713 V-IXI-3S ονοματι 3686 N-DSN λαζαρος 2976 N-NSM ος 3739 R-NSM εβεβλητο 906 5718 V-LPI-3S προς 4314 PREP τον 3588 T-ASM πυλωνα 4440 N-ASM αυτου 846 P-GSM ηλκωμενος 1669 5772 V-RPP-NSM
Vincent's NT Word Studies
20. Beggar. See on poor, Matt. v. 3.Lazarus. Abbreviated from 'Eleazarov, Eleazar, and meaning God a help. "It is a striking evidence of the deep impression which this parable has made on the mind of Christendom, that the term lazar should have passed into so many languages as it has, losing altogether its signification as a proper name" (Trench).
Was laid (ebeblhto). Lit., was thrown: cast carelessly down by his bearers and left there.
Gate (pulwna). The gateway, often separated from the house or temple. In Matt. xxvi. 71, it is rendered porch.
Full of sores (eilkwmenov). Only here in New Testament. The regular medical term for to be ulcerated. John uses the kindred noun elkov, an ulcer (Apoc. xvi. 2). See next verse.
Robertson's NT Word Studies
16:20 {Beggar} (ptwcos). Original meaning of this old word. See on Mt 5:3. The name Lazarus is from eleazaros, "God a help," and was a common one. _Lazar_ in English means one afflicted with a pestilential disease. {Was laid} (ebebleto). Past perfect passive of the common verb ballw. He had been flung there and was still there, "as if contemptuous roughness is implied" (Plummer). {At his gate} (pros ton pulwna autou). Right in front of the large portico or gateway, not necessarily a part of the grand house, porch in #Mt 26:71. {Full of sores} (heilkwmenos). Perfect passive participle of helkow, to make sore, to ulcerate, from helkos, ulcer (Latin _ulcus_). See use of helkos in verse #21. Common in Hippocrates and other medical writers. Here only in the N.T.
