Lucas 16:24

Filipino Cebuano Bible

24 Ug siya misinggit nga nag-ingon, Amahan kong Abraham, kaloy-i intawon ako, ug sugoa si Lazaro sa pagtuslob sa tumoy sa iyang tudlo diha sa tubig aron ipabugnaw sa akong dila; kay ania ako sa kasakit dinhi niining nagadilaab nga kalayo.

Bible Verse Review
  from Treasury of Scripure Knowledge

Father: Luke 16:30, Luke 3:8, Matthew 3:9, John 8:33-39, John 8:53-56, Romans 4:12, Romans 9:7, Romans 9:8

have: 1 Samuel 28:16, Isaiah 27:11, James 2:13

in water: Isaiah 41:17, Isaiah 41:18, Isaiah 65:13, Isaiah 65:14, John 4:10, John 4:14, John 7:37, Revelation 7:16, Revelation 7:17, Revelation 22:1

and cool: Zechariah 14:12, James 3:6

for: Isaiah 66:24, Matthew 25:41, Mark 9:43-49, 2 Thessalonians 1:8, Revelation 14:10, Revelation 14:11, Revelation 19:20, Revelation 20:15

Reciprocal: Job 14:22 - his soul Job 20:17 - shall not see Job 20:21 - none of his meat be left Psalms 49:17 - he shall Psalms 112:10 - desire Psalms 119:155 - for they Proverbs 21:17 - loveth Proverbs 22:16 - he that giveth Jeremiah 2:25 - Withhold Ezekiel 32:21 - strong Zechariah 9:11 - out Matthew 5:22 - hell Matthew 13:42 - cast Matthew 18:8 - everlasting Matthew 25:8 - Give Mark 9:46 - General Luke 9:25 - what Luke 13:16 - being Luke 16:25 - Son John 4:13 - Whosoever Hebrews 10:27 - fiery James 2:21 - Abraham

Gill's Notes on the Bible

And he cried and said, father Abraham,.... The Jews used to call Abraham their father, and were proud of their descent from him, Matthew 3:9 and so persons are after death represented by them, as speaking to, and discoursing with him; as in the passage cited in the note Matthew 3:9- : to which the following may be added c;

"says R. Jonathan, from whence does it appear that the dead discourse with each other? it is said, Deuteronomy 34:4 "And the Lord said unto him, this is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying", c. what is the meaning of the word "saying?" the holy blessed God said to Moses, "go say to Abraham", c.''

And here the Jews, in their distress, are represented as applying to him, saying,

have mercy on me, and send Lazarus which seems to have respect to the mercy promised to Abraham, the covenant made with him, and the oath swore unto him, to send the Messiah, Luke 1:70 and which now, too late, these wretched Jews plead, the Messiah being sent already:

that he may dip the tip of his finger in water in allusion to the washings and purifications among the Jews, and the sprinkling of blood by the finger of the high priest; which were typical of cleansing, pardon, comfort, and refreshment, by the grace and blood of Christ:

and cool my tongue; which had spoken so many scurrilous and blasphemous things of Christ; saying that he was a sinner, a glutton, and a winebibber, a Samaritan, and had a devil; that he cast out devils by Beelzebub, the prince of devils; and that he was a seditious person, and guilty of blasphemy: so the Jews represent persons in hell, desirous of cooling water, and as sometimes favoured with it, and sometimes not: they say d, he that reads "Keriat Shema, (i.e. hear, O Israel", c.) and very accurately examines the letters of it, מצננין, "they cool hell for him", as it is said,

Psalms 68:14. And elsewhere e, they speak of a disciple, or good man, that was seen after death amidst gardens, and orchards, and fountains of water and of a publican, or wicked man, seen standing by the bank of a river, seeking ממטי מיא ולא מטי, "to come to the water, but could not come at it". So Mahomet f has a passage that is somewhat like to this text;

"the inhabitants of hell fire, shall call to the inhabitants of paradise, saying, pour upon us some water, or of those refreshments God hath bestowed on you.''

This man could not so much as get a drop of water to cool his tongue, not the least refreshment, nor mitigation of the anguish of his conscience, for the sins of his tongue:

for I am tormented in this flame; in the destruction of Jerusalem, and calamities at Bither, and other afflictions; together with the wrath of God poured into the conscience, and the bitter remorses of that for speaking against the Messiah; and which are still greater in hell, where the worm dies not, and the fire is not quenched.

c T. Bab. Beracot, fol. 18. 2. d Ib. fol. 15. 2. e T. Hieros. Sanhedrin, fol. 23. 3. & Chagiga, fol, 77. 4. f Koran, c. 7. p. 121. (sura 7:50)

Barnes' Notes on the Bible

Father Abraham - The Jews considered it a signal honor that Abraham was their “father” - that is, that they were “descendants” from him. Though this man was now in misery, yet he seems not to have abandoned the idea of his relation to the father of the faithful. The Jews supposed that departed spirits might know and converse with each other. See Lightfoot on this place. Our Saviour speaks in conformity with that prevailing opinion; and as it was not easy to convey ideas about the spiritual world without some such representation, he, therefore, speaks in the language which was usual in his time. We are not, however, to suppose that this was “literally” true, but only that it was designed to represent more clearly the sufferings of the rich man in hell.

Have mercy on me - Pity me. The rich man is not represented as calling on “God.” The mercy of God will be at an end when the soul is lost. Nor did he “ask” to be released from that place. Lost spirits “know” that their sufferings will have no end, and that it would be in vain to ask to escape the place of torment. Nor does he ask to be admitted where Lazarus was. He had no “desire” to be in a holy place, and he well knew that there was no restoration to those who once sink down to hell.

Send Lazarus - This shows how low he was reduced, and how the circumstances of people change when they die. Just before, Lazarus was laid at his gate full of sores; now he is happy in heaven. Just before, he had nothing to give, and the rich man could expect to derive no benefit from him; now he asks, as the highest favor, that he might come and render him relief. Soon the poorest man on earth, if he is a friend of God, will have mercies which the rich, if unprepared to die, can never obtain. The rich will no longer despise such people; they would “then” be glad of their friendship, and would beg for the slightest favor at their hands.

Dip the tip ... - This was a small favor to ask, and it shows the greatness of his distress when so small a thing would be considered a great relief.

Cool my tongue - The effect of great “heat” on the body is to produce almost insupportable thirst. Those who travel in burning deserts thus suffer inexpressibly when they are deprived of water. So “pain” of any kind produces thirst, and particularly if connected with fever. The sufferings of the rich man are, therefore, represented as producing burning “thirst,” so much that even a drop of water would be refreshing to his tongue. We can scarce form an idea of more distress and misery than where this is continued from one day to another without relief. We are not to suppose that he had been guilty of any particular wickedness with his “tongue” as the cause of this. It is simply an idea to represent the natural effect of great suffering, and especially suffering in the midst of great heat.

I am tormented - I am in anguish - in insupportable distress.

In this flame - The lost are often represented as suffering “in flames,” because “fire” is an image of the severest pain that we know. It is not certain, however, that the wicked will be doomed to suffer in “material” fire. See the notes at Mark 9:44.