SEV Biblia, Chapter 16:22
Y aconteci que muri el mendigo, y fue llevado por los ngeles al seno de Abraham; y muri tambin el rico, y fue sepultado.
Clarke's Bible Commentary - Luke 16:22
Verse 22. The rich man also died, and was buried] There is no mention of this latter circumstance in the case of Lazarus; he was buried, no doubt-necessity required this; but he had the burial of a pauper, while the pomp and pride of the other followed him to the tomb. But what a difference in these burials, if we take in the reading of my old MS. BIBLE, which is supported by several versions: forsothe the riche man is deed: and is buried in helle. And this is also the reading of the Anglo-saxon,: [A.S.], and was in hell buried. In some MSS. the point has been wanting after etafh, he was buried; and the following kai, and, removed and set before eparav he lifted up: so that the passage reads thus: The rich man died also, and was buried in hell; and lifting up his eyes, being in torment, he saw, &c. But let us view the circumstances of this man's punishment. Scarcely had he entered the place of his punishment, when he lifted up his eyes on high; and what must his surprise be, to see himself separated from God, and to feel himself tormented in that flame! Neither himself, nor friends, ever suspected that the way in which he walked could have led to such a perdition.
1. And seeth Abraham afar off, and Lazarus in his bosom, chap. xvi. 23. He sees Lazarus clothed with glory and immortality-this is the first circumstance in his punishment. What a contrast! What a desire does he feel to resemble him, and what rage and despair because he is not like him? We may safely conclude that the view which damned souls have, in the gulf of perdition, of the happiness of the blessed, and the conviction that they themselves might have eternally enjoyed this felicity, from which, through their own fault, they are eternally excluded, will form no mean part of the punishment of the lost.
2. The presence of a good to which they never had any right, and of which they are now deprived, affects the miserable less than the presence of that to which they had a right, and of which they are now deprived. Even in hell, a damned spirit must abhor the evil by which he is tormented, and desire that good that would free him from his torment. If a lost soul could be reconciled to its torment, and to its situation, then, of course, its punishment must cease to be such. An eternal desire to escape from evil, and an eternal desire to be united with the supreme good, the gratification of which is for ever impossible, must make a second circumstance in the misery of the lost.
3. Son, remember that thou in thy lifetime receivedst thy good things, chap. xvi. 25. The remembrance of the good things possessed in life, and now to be enjoyed no more for ever, together with the remembrance of grace offered or abused, will form a third circumstance in the perdition of the ungodly. Son, remember that thou in thy lifetime, &c.
4. The torments which a soul endures in the hell of fire will form, through all eternity, a continual present source of indescribable wo. Actual torment in the flames of the bottomless pit forms a fourth circumstance in the punishment of the lost. I am tormented in this flame, chap. xvi. 24.
5. The known impossibility of ever escaping from this place of torment, or to have any alleviation of one's misery in it, forms a fifth circumstance in the punishment of ungodly men. Besides all this, between us and you there is a great gulf, chap. xvi. 26. The eternal purpose of God, formed on the principles of eternal reason, separates the persons, and the places of abode, of the righteous and the wicked, so that there can be no intercourse: They who wish to pass over hence to you, cannot; neither can they pass over, who would come from you hither. A happy spirit cannot go from heaven to alleviate their miseries; nor can any of them escape from the place of their confinement, to enter among the blessed. There may be a discovery from hell of the paradise of the blessed; but there can be no intercourse nor connection.
6. The iniquitous conduct of relatives and friends, who have been perverted by the bad example of those who are lost, is a source of present punishment to them; and if they come also to the same place of torment, must be, to those who mere the instruments of bringing them thither, an eternal source of anguish. Send Lazarus to my father's family, for I have five brothers, that he may earnestly testify (diamarturhtai) to them, that they come not to this place of torment. These brothers had probably been influenced by his example to content themselves with an earthly portion, and to neglect their immortal souls. Those who have been instruments of bringing others into hell shall suffer the deeper perdition on that account.
John Gill's Bible Commentary
Ver. 22. And it came to pass that the beggar died , etc.] The death of Christ was not a casual thing, a fortuitous event; it was agreed unto, and settled in the covenant of grace; it was spoken of by the prophets of the Old Testament; it was typified by the sacrifices of the law, and other things; it was foretold by Christ himself, and was the end of his coming into this world, wherein the great love, both of him and of his Father, is expressed; and is the main article of the Christian faith; so that this came to pass according to the decrees of God, the counsel, and covenant of peace, the will of Christ, and his predictions, and as the accomplishment of the law, and prophets: it was not a natural, but violent death which Christ died; and yet it was both voluntary and necessary; it was but once, and is of an eternal efficacy, and is a sacrifice acceptable to God; it was not for himself, or any sin of his, who knew none, nor for the angels, and their redemption, whose nature he did not assume; but for men, and for their sins. Christ died not merely as an example to them, or only to confirm his doctrines; but as a substitute, in the room and stead of his people; to atone for their sins, and satisfy divine justice; to procure the pardon of them in a way of justice; to take them away, and utterly abolish them; to bring in an everlasting righteousness; to obtain eternal redemption, and bring such nigh to God who were afar off, and that men might live through him now, and have eternal life by him hereafter: and was carried by the angels into Abraham's bosom : by Abraham's bosom is meant heaven, a phrase well known to the Jews, by which they commonly expressed the happiness of the future state: of Abraham's happy state they had no doubt; and when they spake of the happiness of another's, they sometimes signified it by going to Abraham; as when the mother of the seven sons, slain by Caesar, saw her youngest going to be sacrificed f495 she fell upon him, and embraced him, and kissed him, and said unto him, my son, kyba hrba lxa l , go to Abraham, your father, and tell him, thus saith my mother, etc. and sometimes, as here, by being in his bosom. So it is said f496 , that Eliezer his servant (Abraham's, the same name with Lazarus) wqyjb hnwm , is laid in his bosom: and which may refer to the account in the Talmud f497 , that when R. Benaah, the painter of caves, came to the cave of Abraham, he found Eliezer, the servant of Abraham, hymq yaqd , standing before him. And it is also said of Rabbi, when he died, hrba l wqyjb bwy wyh , this day he sits in the bosom of Abraham; for as it was usual with them to represent the joys of heaven by a feast, so the partaking of them, by sitting down at a table with Abraham, Isaac, and Jacob; (see Matthew 8:11) and as their manner at meals was by lying along on couches at eating; he that lay next another might be said to lie, or lean, in his bosom: hence Abraham's bosom came to signify the near and intimate enjoyment of happiness with him in the other world. The ascension of Christ is expressed by a being carried up into heaven, ( Luke 24:51) and here he is entered, and has been received, and will be retained, until the time of the restitution of all things; here he is glorified in human nature, sits at the right hand of God, and appears in his presence, on the behalf of his people; and indeed, the ends of his going there, were to receive gifts for them, to be their advocate and intercessor, to take possession of heaven in their name, and prepare that for them, and them for that; and hither he was carried by angels: these were the chariots in which he rode; and these the guard that attended him, when he was seen, looked upon, and gazed at by them with adoration, faith, and wonder; which shows the ministration of angels to him, and seems to set forth the glory and magnificence in which he ascended; and this agrees with the notions of the Jews, that when good men die, their souls are immediately received by angels, and taken under their care, and carried to heaven. So one of their paraphrasts having mentioned the garden of Eden, which is but another name for heaven with them, adds, into which no man can enter but the righteous, whose souls are carried thither, aykalm dyb , in the hand, or by the means of angels.
And elsewhere they say f500 , with the Shekinah come three ministering angels to receive the soul of a righteous man.
Particularly it is said of Moses, at the time of his death f501 , that the holy blessed God descended from the highest heavens, to take the soul of Moses, and three ministering angels with him.
And sometimes they say f502 , not only three angels, but three companies of angels attend at such a time: their words are these; when a righteous man departs out of the world, three companies of ministering angels meet him; one says to him, come in peace; and another says, walking in his uprightness and the other says, he shall enter into peace, etc.
No mention is made in this parable of the burial of this man, nor any words used expressive of it, or that in the least hint it. The reason is, because Christ lay so short a time in the grave, and he was not left there, nor did he see corruption; but in a very little while was raised from the dead, and delivered from the power of the grave; when, after some stay on earth, he was attended by angels to the highest heavens: for this is to be understood, not of his soul being had to paradise immediately upon his separation from the body; but of his ascension to heaven after his resurrection, when he was escorted by angels thither. The rich man also died . This may be understood both of the natural death of the Scribes and Pharisees; who, though they were dignified persons, were as gods, yet were mortal, and died like men; (see Psalm 82:6,7) compared with ( John 10:34,35) and they died in their sins, in their unbelief of the Messiah, and so were damned; in their impenitence and hardness of heart, for as they thought they needed no repentance, they were not called unto it; and in the sin against the Holy Ghost, blaspheming the miracles of Christ done by him, and which was a sin unto death; and under the power and guilt of all their other sins, and so were lost and perished. And it may also be understood of the political and ecclesiastical death of the Jewish people; which lay in the destruction of the city of Jerusalem, and of the temple, and in the abolition of the temple worship, and of the whole ceremonial law; a Lo-ammi was written upon their church state, and the covenant between God and them was broken; the Gospel was removed from them, which was as death, as the return of it, and their call by it, will be as life from the dead; as well as their place and nation, their civil power and authority were taken away from them by the Romans: and a death of afflictions, by captivity and calamities, of every kind, have attended them ever since. And it is to be observed, that Lazarus died before the rich man, as Christ died before the destruction of the Jewish polity and church state: the city and sanctuary were not destroyed, nor the daily sacrifice made to cease, nor the consummation, and that determined, poured upon the desolate, until some time after the Messiah was cut off, according to the prophecy in ( Daniel 7:26,27). Moreover, no mention is made of the rich man being carried by angels, as Lazarus was; and if he was, he was carried, not by the good, but by the evil angels, and not into Abraham's bosom, but to hell. So the Jews say, if a soul is worthy, how many holy troops, or companies, are ready to join it, and bring it up into paradise? but if not worthy, how many strange troops are ready to bring it in the way of hell? these are the troops of the destroying angels.
However, this is said of him, as is not of Lazarus, and was buried : as wicked men are, when sometimes the saints are not; (see Ecclesiastes 8:10 Psalm 79:2,3). The Scribes and Pharisees, who were so diligent to build and garnish the sepulchres of the prophets, among their other instances of pride and vanity, took care, no doubt, to provide and erect stately monuments for themselves: and who were buried in great pomp and splendour. Though this may respect their church state, service, and ceremonies, which received their death blow at the crucifixion of Christ, but remained for some time unburied, it being with difficulty that these things were got under the feet of the church; and may also refer to the political state of the Jews, who, as a nation, are represented as in their graves, where they are to this day, and will be until they shall be turned unto the Lord, when they shall be brought out of their graves, and shall live and return to their own land, ( Ezekiel 37:12-14). The Vulgate Latin adds, in hell; but this belongs to the following verse.
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
εγενετο 1096 5633 V-2ADI-3S δε 1161 CONJ αποθανειν 599 5629 V-2AAN τον 3588 T-ASM πτωχον 4434 A-ASM και 2532 CONJ απενεχθηναι 667 5683 V-APN αυτον 846 P-ASM υπο 5259 PREP των 3588 T-GPM αγγελων 32 N-GPM εις 1519 PREP τον 3588 T-ASM κολπον 2859 N-ASM του 3588 T-GSM αβρααμ 11 N-PRI απεθανεν 599 5627 V-2AAI-3S δε 1161 CONJ και 2532 CONJ ο 3588 T-NSM πλουσιος 4145 A-NSM και 2532 CONJ εταφη 2290 5648 V-2API-3S
Vincent's NT Word Studies
22. Abraham's bosom. A Rabbinical phrase, equivalent to being with Abraham in Paradise. "To the Israelite Abraham seems the personal center and meeting-point of Paradise" (Goebel).
Robertson's NT Word Studies
16:22 {Was borne} (apenecqenai). First aorist passive infinitive from apoferw, a common compound defective verb. The accusative case of general reference (auton) is common with the infinitive in such clauses after egeneto, like indirect discourse. It is his soul, of course, that was so borne by the angels, not his body. {Into Abraham's bosom} (eis ton holpon abraam). To be in Abraham's bosom is to the Jew to be in Paradise. In #Joh 1:18 the logos is in the bosom of the Father. Abraham, Isaac, and Jacob are in heaven and welcome those who come (#Mt 8:11; 4Macc. 14:17). The beloved disciple reclined on the bosom of Jesus at the last passover (#Joh 13:23) and this fact indicates special favor. So the welcome to Lazarus was unusual. {Was buried} (etafe). Second aorist (effective) passive of the common verb qaptw. Apparently in contrast with the angelic visitation to the beggar.
