Luke 16:19-31 | The Rich Man and Lazarus

Luke 16:19–31What we will study this morning in The Rich Man and Lazarus…01. A Divergence in Life(Luke 16:19-21);02. A Divergence in Death (Luke 16:22); and 03. A Divergence in Eternity(Luke 16:23-31).

01. A Divergence in Life(Luke 16:19-21) 

Luke 16:19–21This chapter begins and ends with Jesus telling His disciples “There wasa certain rich man”(Luke 16:1; Luke 16:19).This account that Jesus tells His disciples is only found here in the Gospel written by Dr. Luke. It also forms a bookend in this chapter on the theme about one’s attitude about possessions.

Luke 16:19 “who was clothed”ἐνεδιδυσκετο[enedidusketo]). Imperfect middle of ἐνδιδυσκω[endiduskō], a late intensive form of ἐνδυω[enduō]. He clothed himself in or with. It was his habit.[1]

Luke 16:19 “purple”(πορφυραν[porphuran]). This purple dye was obtained from the purple fish, a species of mussel or μυρεξ[murex]. It was very costly and was used for the upper garment by the wealthy and princes (royal purple). They had three shades of purple (deep violet, deep scarlet or crimson, deep blue).[2]The Romans guards clothed Jesus with a purple robe to mock Him at His trial and crucifixion (Mark 15:17; Mark 15:20)

Luke 16:19 “fine linen”(βυσσον[busson]). Byssusor Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. “Some of the Egyptian linen was so fine that it was called woven air” (Vincent).Because of how it was made, “fine linen”was expensive.

Luke 16:19 “fared sumptuously”or lived in a luxurious, opulent lifestyle.[3](εὐφραινομενοςλαμπρως[euphrainomenos lamprōs]).[4]It occurs here only in the N. T. This accountapparently was meant for the Pharisees (Luke 16:14) who were lovers of money. It shows the wrong use of money and opportunity.[5]

Luke 16:20 “beggar”is the Greek word (G4434)πτωχόςptōchŏs. It’s from the Greek word πτώσσωptōssōwhich means to crouch, to cringe as a beggar.[6]Pertaining to being economically disadvantaged,originally ‘begging’, dependent on others for support,but also simply poor.[7]The Greek word (G4434)πτωχόςptōchŏsis the same word for poor that is used in the Greek Septuagint of Isaiah 61:1and in Luke 4:18when Jesus quotes from Isaiah 61:1in the Nazareth Synagogue, which means one who is like a beggar, poor, destitute, those in extreme poverty. It describes someone who is thoroughly afraid and hides by shrinking back in the shadows in shame.

There is another Greek word for “poor”that is used in the New Testament, and that Greek word is (G3993)πένηςpĕnēs, and it describes one who works for his daily provision but still is poor[8], and it is only found in 2 Corinthians 9:9.The Greek Lexicon by Joseph Thayer describes the difference between the two Greek words for poor: “The πένηςmay be so poor that he earns his bread by daily labor; theπτωχόςthat he only obtains his living by begging.”[9]In other words, the difference between the two Greek words for poor is that (G3993)πένηςpĕnēsis able to work for his daily sustenance while (G4434)πτωχόςptōchŏsis completely reliant upon others providing his daily sustenance. In spiritual terms the poor (G4434πτωχόςptōchŏs) are those who understand that they have nothing that makes them righteous before a Holy God, while those who think they are spiritually rich (G3993πένηςpĕnēs) think that they are going to Heaven because they’ve earned it.The spiritually poor (G4434πτωχόςptōchŏs) understand that they are in spiritual poverty; they recognize their need for a Saviour, and in need of Gods’ righteousness, grace and mercy because their own works cannot save them (Ephesians 2:8-10).The spiritually poor (G4434πτωχόςptōchŏs) understand that their righteous deeds are but a filthy garment or a menstrual rag (Isaiah 64:6).Jesus didn’t say that He came to make the poor physically rich, but “To preach the gospel to thepoor”(Luke 4:18). This is what is missing from Tim Keller, Shane Claiborne, Rick Warrenand other proponents of the Social Gospel, who want to focus on feeding the poor but not giving them the Gospel, or giving them a watered down version of the Gospel.What is the Gospel? The Gospel is that Jesus came as a man, died for our sins, was buried and rose on the third day (1 Corinthians 15:3-5).Instead, Jesus said that we would have the physically poor with us always (Matthew 26:11; Mark 14:7; John 12:8; each time Jesus was quoting Deuteronomy 15:11).Often it is the physically poor in this world who are more open to the Gospel because they see their destitute situation and recognize their need for a Saviour more readily than the physically rich person who has all that they need and lives with no want (1 Corinthians 1:26-29).In1 Corinthians 1:27 the Greek word that is translated as “foolish” is (G3474) μωρόςmōrŏs, mo-ros´.It speaks of someone who is imprudent, without forethought or wisdom,[10]producing no moral fruit. It is where we get the word for “moron”.James wrote “…Has God not chosen the poor (G4434πτωχόςptōchŏs)of this world to berich in faith and heirs of the kingdom which He promised to those who love Him?”(James 2:5) All of mankind is born spiritually poor; sadly there are only a few who recognize that they are spiritually poor recognize their need for a Saviour (Matthew 7:13–14).Those who think that they are spiritually rich don’t see their need for a Saviour (Matthew 5:3; Luke 6:20).Jesus rebuked the Laodicean church for thinking that they were spiritually rich in Revelation 3:14-22. The Laodicean Church was like the Pharisee that Jesus talks about in Luke 18:11-12, who thought he was spiritually rich because he fasted twice a week and paid his tithes.The spiritually poor are like the tax collector that Jesus talks about in Luke 18.13, who was unwilling to lift his eyes, stood at a distance, beating his chest and crying out, “God, be merciful to me a sinner!”Jesus went on to say, “I tell you, this man (the tax collector)went down to his house justified ratherthan the other (the Pharisee); for everyone who exalts himself will be humbled, and he who humbles himself will be exalted.”(Luke 18:14)

Jesus now gives us the name of this beggar.

Luke 16:20The Greek name Lazarusis from the Hebrew word Eleazar which means God is helper.[11]The fact that Jesus names the poor (G4434)ptōchŏsbeggar makes many think that this is not a parable, because every other parable Jesus tells He never gives the names of the people involved.Another piece of evidence that this is not a parable because Jesus nor Dr. Luke tell us that this is a parable.There are some who try to give a name to the rich man (Dives) or Nineuis[12]given to him by Euthymius Zigabenus[13], a 12^thcentury Byzantine monk), but because Jesus never gave it, its better to not speculate.Next Jesus gives us a physical description of this poor destitute beggar.

Luke 16:20 “full of sores,”(εἱλκωμενος[heilkōmenos]). Perfect passive participle of ἑλκοω[helkoō].[14]A medical term that means to suffer from sores, specifically ulcers.[15]

Luke 16:20 “was laid”(ἐβεβλητο[ebeblēto]). Past perfect passive of the common verb (G906) βαλλω[ballō],[16]which means “to cast, throw, place, put,” andis used in the passive voice signifying “to be laid.”[17]

Luke 16:20 “at his gate,”(προςτονπυλωνααὐτου[pros ton pulōna autou]). Right in front of the large portico or gateway, not necessarily a part of the grand house.[18]

Lazarus was sick, probably in intense pain and most likely was crippled, seeing that daily he  “was laidat his gate,”, much like we see in Acts 3:1–2.

Luke 16:21 “desiring”G1937ἐπιθυμέωĕpithumĕō, from 1909 (epi, “upon,” used intensively)[19]and 2372(thumos, “passion”)^[20]; to set the heart upon, i.e. longfor (rightfully or otherwise) covet, desire, would fain, lust (after),[21]“to fix the desire upon” whether things good or bad[22]

Luke 16:21 “with the crumbs which fell”(ἀποτωνπιπτοντων[apo tōn piptontōn]). From the things that fell from time to time. The language reminds one of Luke 15:16(the prodigal son) and the Syro-Phoenician woman (Mark 7:28). Only it does not follow that this beggar did not get the scraps from the rich man’s table. Probably he did, though nothing more. Even the wild street dogs would get them also.[23]

Luke 16:21 “the dogs came and licked his sores.”(ἐπελειχονταἑλκηαὐτου[epeleichon ta helkē autou]). Imperfect active of ἐπιλειχω[epileichō], a late vernacular Koinéverb, to lick over the surface.[24]To add to his misery, the only attention he received was from the dogs that showed affection and care for him as he lay at the rich man’s gate. Putting your trust in money, or anything else that will rust and decay is futile and foolish (Matthew 6:20; Luke 12:33).It’s hard not to put your trust in money, especially if you have a family that you need to provide for.Asaph, one of the writers of the Psalms writes that the prosperity of the wicked bothered him, because it never seems that the wicked go through difficulty like those who fear God. They seem to wear pride and violence and have more than they can wish (Psalm 73:3–7).Oftentimes it can be easy to feel like Job, when he talked about that it seems like the wicked live long and have no worries (Job 21:7–15).Job, however, knew that their prosperity did not come, ultimately, from their own hands; it was provided by God, whom they scorned! Justice then is not always meted out in this life. Often the godless prosper and the godly perish. “Stern judgment in the life to come is the only possible corrective for this apparent triumph of wickedness. Postmortem retribution is clearly taught in both Testaments—compare Psalm 9:17; Isaiah 5:14–15; Matthew 7:13; 2 Thessalonians 1:8–9—although more clearly in later times than in the age of Job” (Gleason L. Archer, Jr., The Book of Job: God’s Answer to the Problem of Underserved Suffering, p. 77).[25]It is important to point out that what Jesus is teaching here is not a condemnation against being rich, but instead a condemnation on the love of money, for the love of money will drive you away from God (1 Timothy 6:10; cf. Luke 12:16–21; Luke 18:24–25; James 5:1–5).Because they put faith in their riches, it is hard for the rich to enter heaven (Luke 18:25).

02. A Divergence in Death (Luke 16:22)

Before God all are on the same footing[26](Proverbs 22:2).Jesus tells us that Lazarus when he died “was carried by the angels to Abraham’s bosom.”The rich man here died in spite of his riches (Psalm 49:6–9). The Bible tells us that death is when the spirit leaves the body, for “the body without the spirit is dead,” (James 2:26).But death is not the end, for it is the beginning of a new life in another world. For the follower of Jesus (Romans 10:9-13), Paul writes “to die isgain”(Philippians 1:21) because to“be absent from the body isandto be present with the Lord.” (2 Corinthians 5:1-8)For the unbeliever, death means eternity in hell (2 Thessalonians 1:9).Jesus tells us that the soul of Lazarus “was carried to Abraham’s bosom.”

03. A Divergence in Eternity(Luke 16:23-31)

So what is Abraham’s bosom? Well a bosom is of course the chest area of a person, and we know that to recline on someone’s bosom is a sign of intimacy and special favor. In fact, in John 13:23we are told that John at the last supper “was leaning on Jesus’ bosom one of His disciples, whom Jesus love.”This is the only time in the Bible that we see the phrase “Abraham’s bosom”.The phrase “Abraham’s bosom”is found in the Babylonian Talmud (The Talmud is Jewish oral law written down)[27]and used as a synonym for heaven or paradise.

Luke 16:23 “in Hades,”(ἐντῳᾁδῃ[en tōi Hāidēi]). G86ᾅδηςha_idēs, hah´-dace[28]In the New King James Bible, this word is found 11 times, and in all 11 times it is translated as “Hades” (Matthew 11:23; Matthew 16:18; Luke 10:15; Luke 16:23; Acts 2:27; Acts 2:31; 1 Corinthians 15:55; Revelation 1:18; Revelation 6:8; Revelation 20:13;Revelation 20:14). There are other versions of the Bible that translated the Greek word (G86) ᾅδηςha_idēs, hah´-dace[29]as hell.Jesus tells us that Hades is located in the center of the earth (Matthew 12:38–40). So Jesus tells us that Hades is located in the center of the earth, because after Jesus died He first descended into Hades (Matthew 12:38–40). But God made a promise back about His coming Son in Psalm 16:10.Peter said after the death and resurrection of Jesus that God fulfilled His promise and that David wrote this prophetically “spoke concerning the resurrection of the Christ, that His soul was not left in Hades, nor did His flesh see corruption.³² This Jesus God has raised up, of which we are all witnesses.”(Acts 2:31–32)Paul, later in Ephesians 4:8–10 writes about this when he says, “⁸ …When He ascended on high,He led captivity captive,And gave gifts to men.”⁹ (Now this, “He ascended”—what does it mean but that He also first descended into the lower parts of the earth?¹⁰ He who descended is also the One who ascended far above all the heavens, that He might fill all things.)”Peter writes that after Jesus died for our sins (1 Peter 3:18) that Jesus “went and preached to the spirits in prison”.By taking these Scriptures and combining it with the teaching of Jesus here, we see that before the death, burial and resurrection of Jesus, Hades was a place in the center of the earth and it was divided into two sections.In one section, Abraham had the responsibility of comforting those who came to his section, Abraham’s bosom, like Lazarus in our text today.With what could he comfort Lazarus and the others in Abraham’s bosom? The comfort he provided was the promise that God will one day send His Son as the prophesied Messiah to deliver them, for they couldn’t go directly to heaven because Jesus had not yet died for their sins.Remember, to the Jews, Abraham’s bosom was another name for heaven or paradise.So that’s why it was so significant when the thief on the cross “said to Jesus, “Lord, remember me when You come into Your kingdom.” ⁴³ And Jesus said to him, “Assuredly, I say to you, today you will be with Me in Paradise.””(Luke 23:42-43)So after Jesus “went and preached to the spirits in prison”(1 Peter 3:18), Jesus took those in Abraham’s bosom and led them into heaven where they are today.The other section of Hades, which today we call Hell, will be emptied after the 7-year tribulation (Daniel 9:27; Revelation 6:1-19:21) and after the 1,000-year reign of Jesus (Revelation 21:1-6) when “Death and Hades delivered up the dead who were in them”and they will stand before the Great White Throne judgment of God, and whoever is not “written in the Book of Life was cast into the lake of fire.”(Revelation 20:13–15).Hell today is a place where its inhabitants are “in torments”as we see here in Luke 16:23.Hell is described as a place of “shame andeverlasting contempt”(Daniel 12:2),a place where there is an “unquenchable fire”(Matthew 3:12; Mark 9:44–49) and an“everlasting fire”that was originally“prepared for the devil and his angels”(Matthew 25:41). It is a place where the ungodly “shall be punished with everlasting destruction”(2 Thessalonians 1:9)and where its inhabitants are “in torments”as we see here in Luke 16:23-24; where the “the smoke of their torment ascends forever and ever; and they have no rest day or night”(Revelation 14:10–11; Revelation 20:10).It is also described by Jesus as a place of where “there will be weeping and gnashing of teeth”(Matthew 8:12;Matthew 13:42; Matthew 13:50; Matthew 22:13; Matthew 24:51; Matthew 25:30; Luke 13:28) in “outer darkness”(Matthew 8:12; Matthew 22:13; Matthew 25:30) and a “furnace of fire”(Matthew 13:42; Matthew 13:50).

People ask, “How can a loving God even permit such a place as hell to exist, let alone send people there?” But in asking that question, they reveal that they do not understand either the love of God or the wickedness of sin. God’s love is a holylove (“God is light,”1 John 1:5), not a shallow sentiment, and sin is rebellion against a holy and loving God. God does not “send people to hell.” They send themselves there by refusing to heed His call and believe on His Son. The “unbelieving” are named second on the list of the people who go to hell, even before the murderers and the liars (Revelation 21:8; also see John 3:18–21; John 3:36).[30]

It is the only passage in the entire Bible that describes the actual thoughts, emotions, and words of somebody who is in hell. Hell itself is described elsewhere. There are warnings against it. But this is the only description of a person suffering in hell.[31]

Lazarus was righteous and went to Abraham’s bosomnot because he was poor but because he depended on God.[32]

Luke 16:24There is no indication in Scripture that souls in heaven can communicate with people in hades or with people on earth.[33]

This narrative refutes so-called “soul sleep,” for both the rich man and Lazarus were conscious, one enjoying comfort and the other suffering torment. It is a solemn thing to ponder one’s eternal destiny and realize the reality of divine punishment.^[34]

Luke 16:24 “for I am tormented in this flame.’”(ὁτιὀδυνωμαι[hoti odunōmai]). The active has a causative sense to cause intense pain, the middle to torment oneself (Luke 2:48; Acts 20:38), the passive to be translated as here. Common verb, but no other examples in the N. T.[35]

Luke 16:26 “gulf”(χασμα[chasma]). An old word from χαινω[chainō], to yawn, our chasm, a gaping opening. Only here in the N. T.[36]

Luke 16:26 “fixed”(ἐστηρικται[estēriktai]). Perfect passive indicative of στηριζω[stērizō], old verb (see on Luke 9:51). Permanent chasm.[37]

Luke 16:26 “cannot,”(μηδυνωνται[mē dunōntai]). Present middle subjunctive of δυναμαι[dunamai]. The chasm is there on purpose (that not, ὁπωςμη[hopōs mē]) to prevent communication.[38]

Luke 16:28 “that he may testify”(ὁπωςδιαμαρτυρηται[hopōs diamarturētai]). An old verb for solemn and thorough (δια-[dia-]) witness. The Rich Man labours under the delusion that his five brothers will believe the testimony of Lazarus as a man from the dead.[39]

Luke 16:29Jesus was obviously suggesting that the rich man symbolized the Pharisees. They wanted signs—signs so clear that they would compel people to believe. But since they refused to believe the Scriptures, they would not believe any sign no matter how great. Just a short time later Jesus did raise a man from the dead, another man named Lazarus (John 11:38–44). The result was that the religious leaders began to plot more earnestly to kill both Jesus and Lazarus (John 11:45–53; John 12:10–11).[40]

Luke 16:29 “let themhearthem.’”(ἀκουσατωσαναὐτων[akousatōsan autōn]). Even the heathen have the evidence of nature to show the existence of God as Paul argues in Romans so that they are without excuse (Romans 1:18-25).[41]

Luke 16:30 “they will repent.”(μετανοησουσιν[metanoēsousin]). The Rich Man had failed to do this and he now sees that it is the one thing lacking. It is not wealth, not poverty, not alms, not influence, but repentance that is needed. He had thought repentance was for others, not for all.[42]

Luke 16:31 “neither will they be persuaded”(οὐδʼπεισθησονται[oud’ peisthēsontai]). First future passive of πειθω[peithō]. 

…Jesus is saying this in the conclusion of the parable. It is a sharp discouragement against efforts today to communicate with the dead. Saul was not led to repentance when he saw Samuel at Endor, nor were the Pharisees when they saw Lazarus come forth from the tomb. The Pharisees tried to put Lazarus to death and to explain away the resurrection of Jesus.[43]Alford comments on the curious fact that Lazarus was the name of the one who did rise from the dead but whose return from the dead “was the immediate exciting cause of their (Pharisees) crowning act of unbelief.”[44]

It is by faith all of mankind is saved (Genesis 15:6; Romans 4:3-8;Romans 5:1-2;Hebrews 11:1-40; etc). All of the people who believed until the time of Christ had faith that one day God who provide atonement for their sin, since the sacrifice of animals could not completely take care of our sin (Hebrews 10:1-10). We can now look back to the cross! But where did all those people go before Jesus died and resurrected? The place where both those who died in faith and those who didn’t before Christ is called “Hades” in Scripture (Matthew 11:23; Matthew 16:18; Luke 10:15;Luke 16:23; Acts 2:27–31). The part of Hades that those who died in faith was called Abraham’s Bosom (Luke 16:22) or paradise (Luke 23:43). The part of Hades where the unsaved went was usually call Hades or Hell (Luke 16:23). Luke 16:26tells us that there was a great gulf between the two. When Jesus died, He went to Abraham's Bosom and took those who died in faith with Him to Heaven (Ephesians 4:8-10; 1 Peter 3:18–20). Those on the judgment side of Hades who died not in faith are still there to this day, awaiting the final judgment (Matthew 25:31–46; Revelation 20:10-15).

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^[1]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 16:19). Nashville, TN: Broadman Press.

^[2]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 16:19). Nashville, TN: Broadman Press.

^[3]Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature(3rd ed., p. 585). Chicago: University of Chicago Press.

^[4]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 16:19). Nashville, TN: Broadman Press.

^[5]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 16:19). Nashville, TN: Broadman Press.

^[6]Strong, J. (2009). A Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible(Vol. 1, p. 62). Bellingham, WA: Logos Bible Software.

^[7]Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature(3rd ed., p. 896). Chicago: University of Chicago Press.

^[8]Thayer, J. H. (1889). A Greek-English lexicon of the New Testament: being Grimm’s Wilke's Clavis Novi Testamenti(p. 500). New York: Harper & Brothers.

^[9]Thayer, J. H. (1889). A Greek-English lexicon of the New Testament: being Grimm’s Wilke's Clavis Novi Testamenti(p. 500). New York: Harper & Brothers.

^[10]Thayer, J. H. (1889). A Greek-English lexicon of the New Testament: being Grimm’s Wilke's Clavis Novi Testamenti(p. 420). New York: Harper & Brothers.

^[11]Strong, J. (2009). A Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible(Vol. 2, p. 13). Bellingham, WA: Logos Bible Software.

[12]https://www.biblestudytools.com/dictionary/lazarus/

[13]https://www.britannica.com/biography/Euthymius-Zigabenus

^[14]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 16:20). Nashville, TN: Broadman Press.

^[15]Vine, W. E., Unger, M. F., & White, W., Jr. (1996). Vine’s Complete Expository Dictionary of Old and New Testament Words(Vol. 2, p. 587). Nashville, TN: T. Nelson.

^[16]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 16:20). Nashville, TN: Broadman Press.

^[17]Vine, W. E., Unger, M. F., & White, W., Jr. (1996). Vine’s Complete Expository Dictionary of Old and New Testament Words(Vol. 2, pp. 357–358). Nashville, TN: T. Nelson.

^[18]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 16:20). Nashville, TN: Broadman Press.

^[19]Vine, W. E., Unger, M. F., & White, W., Jr. (1996). Vine’s Complete Expository Dictionary of Old and New Testament Words(Vol. 2, p. 136). Nashville, TN: T. Nelson.

^[20]Vine, W. E., Unger, M. F., & White, W., Jr. (1996). Vine’s Complete Expository Dictionary of Old and New Testament Words(Vol. 2, p. 136). Nashville, TN: T. Nelson.

^[21]Strong, J. (2009). A Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible(Vol. 1, p. 31). Bellingham, WA: Logos Bible Software.

^[22]Vine, W. E., Unger, M. F., & White, W., Jr. (1996). Vine’s Complete Expository Dictionary of Old and New Testament Words(Vol. 2, p. 136). Nashville, TN: T. Nelson.

^[23]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 16:21). Nashville, TN: Broadman Press.

^[24]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 16:21). Nashville, TN: Broadman Press.

^[25]Zuck, R. B. (1985). Job. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures(Vol. 1, p. 744). Wheaton, IL: Victor Books.

^[26]Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible(Vol. 1, p. 399). Oak Harbor, WA: Logos Research Systems, Inc.

[27]Kiddushin 72b https://www.sefaria.org/Kiddushin.72b?lang=bi

^[28]Strong, J. (2009). A Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible(Vol. 1, p. 8). Bellingham, WA: Logos Bible Software.

^[29]Strong, J. (2009). A Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible(Vol. 1, p. 8). Bellingham, WA: Logos Bible Software.

^[30]Wiersbe, W. W. (1996). The Bible exposition commentary(Vol. 1, pp. 241–243). Wheaton, IL: Victor Books.

[31]Boice, James Montgomery. The Parables of Jesus Ch.22 The Rich Man and Lazarus (p. 238). Moody Publishers. Kindle Edition.

^[32]Martin, J. A. (1985). Luke. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures(Vol. 2, p. 247). Wheaton, IL: Victor Books.

^[33]Wiersbe, W. W. (1996). The Bible exposition commentary(Vol. 1, pp. 241–243). Wheaton, IL: Victor Books.

^[34]Wiersbe, W. W. (1996). The Bible exposition commentary(Vol. 1, pp. 241–243). Wheaton, IL: Victor Books.

^[35]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 16:24). Nashville, TN: Broadman Press.

^[36]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 16:26). Nashville, TN: Broadman Press.

^[37]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 16:26). Nashville, TN: Broadman Press.

^[38]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 16:26). Nashville, TN: Broadman Press.

^[39]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 16:28). Nashville, TN: Broadman Press.

^[40]Martin, J. A. (1985). Luke. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures(Vol. 2, p. 247). Wheaton, IL: Victor Books.

^[41]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 16:29). Nashville, TN: Broadman Press.

^[42]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 16:30). Nashville, TN: Broadman Press.

^[43]Plummer, A. (1896). A critical and exegetical commentary on the Gospel according to S. Luke(p. 397). London: T&T Clark International.

^[44]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 16:31). Nashville, TN: Broadman Press.

Luke 24:1-12 | He is not here, but is risen!

Luke 24:1–12By way of reminder, turn your Bibles to Luke 1:1–4where we see what Dr. Luke had to say to Theophilus about how he came about in writing this Gospel account.

Luke 1:1Dr. Luke records for Theophilus that his 1^stsource of information was his gathering of written accounts about Jesus. Luke 1:2Dr. Luke records his 2^ndsource of information: eyewitness accounts. Many people believe that one of the people that Dr. Luke interviewed was Mary, the mother of Jesus, which would explain why he had more information on the childhood of Jesus (Luke 2:1-52) than the other Gospel writers. Luke 1:3 can actually be translated as “accurately followed”. “After having accurately traced everything from the start[1]”.Luke means that he has thoroughly investigated all the facts (G3956 πᾶσιν) in the light of the available evidence.[2]Dr. Luke took all the fragments and eyewitness accounts and was guided by the Holy Spirit (2 Timothy 3:16) in writing them down in an orderly account so they can be easily read. Luke was very detailed in recording dates and doing exhaustive research (Luke 1:1-3a), thus making him essentially the 1^stchurch historian. So with that reminder, let us look at our text for today, knowing that Dr. Luke did extensive research and interviews about the resurrection of Jesus. We can read about the resurrection of Jesus in the other three Gospels: Matthew 28:1–8; Mark 16:1–8;John 20:1–10.

What we will study this morning in He is not here, but is risen!…01. The Angelic Announcement to the Women(Luke 24:1-8); 02. The Women’s Unbelievable Report (Luke 24:9-11); and 03.Marveling Peter at the Empty Tomb(Luke 24:12).

01. The Angelic Announcement to the Women(Luke 24:1-8)

If we look back at Luke 23:50-56, we can get a good running start on our text today. Dr. Luke tells us that these women saw where Jesus was buried, and went to further prepare His body for burial, and then they observed the Sabbath (Exodus 20:8-11). Matthew records for us what happened before the women came to the tomb (Luke 24:1) in Matthew 28:2–4.

Luke 24:1 “very early”(G901 G3722 ὀρθρουβαθεος[orthrou batheos]). In the Greek it is literally at deep dawn, for this is a marker of time[3]. What Dr. Luke is telling us is that it was that dim light before the dawn. John tells us that the women left “while it was still [dark]”(John 20:1) and Mark records that by the time they came to the tomb “the [sun] had risen.”(Mark 16:2)

Luke 24:1 “bringing the spiceswhich they had prepared.”They brought the spices that they prepared for the body of Jesus (Luke 23:56), as Mark tells us “that they might come and anointHim.”(Mark 16:1)

Luke 24:2 “rolled away”(G617ἀποκεκυλισμενον[apokekulismenon]). Perfect passive participle of ἀποκυλιω[apokuliō], late verb and in the N. T. only in this context (Mark 16:3; Matthew 28:2) while John 20:1has ἠρμενον[ērmenon] (taken away).[4]

The stone was already rolled away from the tomb by the time that the women arrived.

Luke 24:3So the women “found” the stone rolled away (Luke 24:2) but “did >>not<< findthe [body] of the [Lord] [Jesus]”To find the tomb empty would seem to have found nothing, but in finding nothing they found the greatest find any archaeologist or wannabe Indiana Jones could ever find, that Jesus is Risen!

Luke 24:4 “greatly perplexed”or tobe at a lossaboutsomething.[5]Here we now see the beginning of a transformation among the women, for they approached the tomb of Jesus from the viewpoint of the Old Covenant. The have come to the tomb because they think that Jesus is dead, and so they came to anoint His body for burial.When I said that they approached the tomb with the viewpoint of the Old Covenant, what that means is that they believed in the resurrection of the dead, but on the Last Day. We see an example of this in the conversation between Jesus and Martha after the death of Lazarus in John 11:23–26. (cf. Job 19:25–27; Isaiah 25:6–9;Daniel 12:2–3).Because of this belief in the resurrection on the Last Day, the women, as well as the apostles and others did not expect the resurrection to happen now (Luke 24:4; Luke 24:11).

Luke 24:4 “two men”(G1417 G435 ἀνδρεςδυο[andres duo]). Matthew tells us of only one angel in Matthew 28:5while Mark identifies it as a “young man”. Later on in Luke 24:23, Cleopas and the other disciple on the road to Emmaus call them “angels”.[6]This might seem a contradiction, but can easily be explained. For these angels looked like young men, and in retelling the account, Matthew and Mark only mentioned one angel, but that doesn’t mean there weren’t two.[7]Plus, since the disciples on the road to Emmaus mentioned “angels”in the plural to Jesus (Luke 24:23), and if they were wrong, Jesus would’ve corrected them.

Luke 24:4 “stood by”(G2186 ἐπεστησαν[epestēsan]). Second aorist active indicative of ἐφιστημι[ephistēmi]. This common verb usually means to step up suddenly, to burst upon one.[8]

Luke 24:4 “shining garments.”During the Transfiguration of Jesus (Luke 9:28-36), Dr. Luke describes for us that the robe of Jesus was “white andglistening”(G1823ἐξαστράπτω-Luke 9:29)while Dr. Luke notes that the angels here were arrayed in “shining garments”(G797 ἀστραπτούσῃ). The way that it’s written in the original Greek (G1823ἐξαστράπτωin Luke 9:29) indicates that Jesus’ clothing was even brighter than that of the angels.Dr. Luke recorded for us that at the birth of Jesus angels appeared to the shepherds (Luke 2:8-20), and now at His resurrection we see that angels appeared to the women. Just as the shepherds were the first to hear about the birth of Jesus, the women were the first to hear about His resurrection. Neither the shepherds nor the women were commissioned by the angels to tell what they witnessed; yet they immediately went and told people about what happened (Luke 2:17-18;Luke 24:9-11).

Luke 24:5The women realize that they are now in the presence of angels, and with great fear (G1719ἔμφοβοςĕmphŏbŏs, em´-fob-os) bow their heads, for they had utterly forgotten the prediction of Jesus that he would rise on the third day.[9]The feminine participle for “bowed”(G2827) κλινουσῶνshows that the women are the ones who became afraid, and the feminine pronoun for “them”(G846) αὐτάςin the next phrase indicates that the words were spoken to the women.[10]

Luke 24:5 “Why do you seekthe living among the dead?”The women had forgotten that Jesus said He will rise from the dead, for they came to anoint a dead body! He is “the living”One, the source of life! (Romans 14:9; cf. Isaiah 8:19; Acts 2:24; Revelation 1:18)

Luke 24:6 “He is>>not<< here, but is risen!”οὐκ ἔστιν ὧδε, ἀλλὰ ἠγέρθη Here we see one of the most important proclamations of the whole Bible, that Jesus is not found in the tomb, but that He has risen! (cf. Matthew 28:7; Mark 16:6)

Luke 24:6b–7“Rememberhow He spoketo youwhen He was still in [Galilee],⁷ saying,‘The [Son] of [Man] mustbe delivered into the handsof sinful men, and be crucified, and the [third] [day] rise again.’””The angels remind the women to remember the words of Jesus when He was in the Galilee (Luke 4:14-9:50; cf.Luke 18:32-33), when He spoke aboutHis coming death and resurrection when He said that “The [Son] of [Man] mustsuffer many things, and be rejected by the elders and chiefpriests and scribes, and be killed, and be raised the [third] [day].”(Luke 9:22)The two verbs in the Greek that translate as “must suffer”in Luke 9:22are important, for they highlight the fact that the Messiah has to suffer.All the other verbs that are used in Luke 9:22, “be rejected”(G593 ἀποδοκιμασθη̂ναι),“be killed”(G615 ἀποκτανθη̂ναι), “be raised”(G1453 ἐγερθη̂ναι) are in the passive and they highlight the passive obedience of Jesus when He is on trial, crucified and resurrected (cf. Isaiah 53:7;Matthew 26:63; Matthew 27:12-14; Mark 14:61; Mark 15:5; Luke 23:9; John 19:9; 1 Peter 2:23).In Luke 9:22,Jesus pointed out that the Jewish leaders would play a prominent part in His death (Luke 9:22).[11]

Dr. Luke is showing us that the death of Jesus was a Divine prerequisite for the redemption of mankind, foretold from the Garden (Genesis 3:15) spoken by the prophets (cf.Isaiah 53:5–12), and fulfilled by Jesus alone.

Luke 24:8(cf. Luke 9:22; Luke 18:32-33; John 2:19–22; John 12:1-16; John 14:26) The Word of God now breaks through their sinful hearts and minds and produces faith. For the first time, the word’s of Jesus areunderstood by faith and believed, as evidenced by the women’s faithful reporting of “all these things to the eleven and to all the rest.”(Luke 24:9) At the beginning of this day, the women were of the mindset of the old covenant, now through faith they are under the new covenant. An empty tomb does not lead to faith, for facts do not always lead to faith. It is only when facts are understood in light of the Word of God does faith follow.For example, later on in Luke 24:13-32, we see Cleopas (Luke 24:18) and the other disciple on the road to Emmaus, they had heard the fact that the tomb was empty from the women (Luke 24:22–24), but they didn’t truly believe, or have faith until Jesus interpreted for them what the Scriptures had foretold (Luke 24:25–26),“And beginning at [Moses] and all the Prophets, He expoundedto them in all the Scripturesthe things concerning Himself.”(Luke 24:27) Paul, writing about the lack of faith in the nation of Israel explains “[faith]comesby [hearing], and [hearing] by the [word] of [God].”(Romans 10:17) On the road to Emmaus, Jesus expounded on the Old Testament and showed them that it was all about Him (Luke 24:27), unlike what was commonly taught and believed in the synagogues of that day.

02. The Women’s Unbelievable Report (Luke 24:9-11)

Here Dr. Luke records for us the first eyewitnesses of the resurrection of Jesus, and it was these women who just saw that the tomb was empty, were told by the angels that “He is>>not<< here, but is risen”(Luke 24:6), and they reported all that they had just seen, highlighting that the tomb was empty!

Luke 24:9 “the eleven”is a reference to the Apostles, because Judas had by now already went and hung himself (Matthew 27:3-10;Acts 1:16-20).

Luke 24:9 “all the rest.”Is most likely referring to the seventy (-two) from Luke 10, as well as the two disciples who later went on the road to Emmaus whom Jesus appeared to (Luke 24:13-32) and any others who followed Jesus.

Luke 24:10So now Dr. Luke records for us the names of some of these women who were the first eyewitnesses of the resurrection of Jesus. Some of these women were with Jesus in Galilee, and are mentioned in Luke 8:2-3who helped support Jesus in His ministry, and were at the cross when Jesus was crucified (Luke 23:49) and now are the first evangelists of the resurrection of Jesus.

Luke 24:10 “and the other womenwith them,”just means that there other women than just the ones who were named here by Dr. Luke.

Luke 24:10 “who toldthese things to the apostles.”The Greek word for “told”here (G3004 ἔλεγονelegon)is written in the imperfect, so it can be translated as “they were continually telling the facts of the resurrection”, it was something that they kept repeating.

Luke 24:11The lack of faith wasn’t limited to the women at the tomb, it was seen in the eleven Apostles as well. They too didn’t realize that when Jesus was talking about His upcoming death and resurrection in Luke 9:22, He meant it! The Greek word for “[idle] tales”or “nonsense” (G3206 ληρος[lēros])is only found in this passage in the New Testament, and Medical writers used it for the wild talk of those in delirium or hysteria.[12]

Luke 24:11 “and they did notbelieve them.”Or in the Greek (G569 ἠπιστουν[ēpistoun]) it means without confidence or faith in,[13]and the way it is written in the original Greek it means “they were continuously not believing what the women told them”.While the women believed once confronted with the facts of the resurrection and the Angel reminding them that this is what Jesus had foretold (Luke 9:22), the Apostles were still marked with unbelief. With the low view that society placed on women, it is ironic that the resurrection of our LORD and Saviour Jesus Christ would first be revealed to women, who when they tried to tell the eleven Apostles, continuously refused to believe them. It is interesting to point out that Adam believed Eve when she took part in the forbidden fruit (Genesis 3:6), and by a deceived woman we all died. While these women brought the Good News of the resurrection of Jesus, the Apostles did not believe them! Though the curse of pain in childbirth plagued women (Genesis 3:16), women for millennia longed to be the favored one, the one chosen to carry the Messiah, the Saviour of the world (Luke 1:26-35). In the same way that death and the curse of sin came into the world through a woman, so did life and salvation, for “when the [fullness] of the [time] had come, [God] sent forthHis [Son], born of a [woman]” (Galatians 4:4). It was a woman who washed the feet of our Saviour with her tears, much to the consternation of men (Luke 7:36-50). It was a group of women, not men who financially supported the ministry of Jesus (Luke 8:2-3). It was a woman named Mary (not the mother of Jesus but the sister of Martha and Lazarus), who anointed the head of Jesus for His burial, which caused the disciples to be indignant at her waste (Matthew 26:6-13; Mark 14:3-9; John 12:2-8), and what many think was what spurred Judas to go to the chief priests to betray Jesus (Matthew 26:14-16; Mark 14:10-11). There was a group of women that “mournedand lamentedHim”(Luke 23:27) going to the cross, and it was women who stood at His feet while He was hanging on the cross (Matthew 27:55-56; Mark 15:40-41; Luke 23:27-28;Luke 23:49;John 19:25-27). Women went with the body of Jesus as He was buried in the tomb (Matthew 27:59-61; Mark 15:42-47; Luke 23:50-54). And of course, it was women who were the first to see the empty tomb and hear of His resurrection and were the first eyewitness and even evangelists of the resurrection (Luke 24:1-10; Luke 24:22-23).

03.Marveling Peter at the Empty Tomb(Luke 24:12)

John gives us a complete rendering of what Dr. Luke only uses one verse to record in John 20:3–10.John 20:7 “[handkerchief]”G4676 σουδάριον (sŏudariŏn, soo-dar´-ee-on) a sweat-cloth used to wipe sweat off of the head or face, also used to bind the face of a corpse. John 20:7 “[but folded [together] in a [place] by itself.” Alfred Edersheim (and others) tells us that laborers used this cloth, including carpenters. At the end of the day, the carpenter would cover his unfinished project with his apron, and place the sweat-cloth on top. But when the project was done, he would veil the project with his apron, but fold the sweat-cloth on the side, indicating that the project was finished. Jesus was announcing He was done! 

Luke 24:12 “[Peter] arose and ranto the [tomb]”Peter and John (John 20:3)race to the tomb to check out what these nonsensical women were talking about.

Luke 24:12 “and stooping down”(G3879 παρακυψας[parakupsas]). First aorist active participle of παρακυπτω[parakuptō], to stoop besides and peer into.[14]What they saw upon their arrival was linen cloths lying there, devoid of a body. The phrase “the linencloths lying by themselves”implies that the body that was once wrapped in them was not there.

Just as the “[Babe]wrapped in swaddling cloths”was a sign of the Saviour’s birth (Luke 2:12), so are the “linencloths lying by themselves”a sign of the Saviour’s resurrection.

Luke 24:12 “and he departed,”(προςαὑτον[pros hauton]). Literally “to go away[15]to himself,[16]to go home,[17]to go back to one’s place.”[18]

Luke 24:12 “marveling to himself at what had happened.” Peter’s marveling (G2296θαυμάζων thaumazō, thŏu-mad´-zo) is the same reaction that we see throughout Dr. Luke’s Gospel when Jesus would teach and perform miracles amongst the people (cf. Luke 4:22; Luke8:25; Luke9:43; Luke11:14; Luke 11:38; Luke20:26). To marvel or to be amazed does not necessarily mean true saving faith, but what it does mean is that there is recognition that something amazing, even something supernatural just happened. We see that this is true in regard to both the crowd, as well as in Peter, that is, until Jesus appeared to Peter (Mark 16:7; Luke 24:34; 1 Corinthians 15:5).We see this as well on the day after the triumphal entry of Jesus into Jerusalem (Palm Sunday), Matthew (Matthew 21:18-23) and Mark (Mark 11:11-14;Mark 11:20-24) both record for us the cursing of the fig tree on Monday morning.What Jesus was teaching His disciples was the importance of faith and not doubting or just marveling. What sets apart the resurrection of Jesus is that He was the first to rise in an immortal body (1 Corinthians 15:20) never to die again and because of that, Paul tells us that Jesus is “the [firstborn] from the dead”(Colossians 1:18; cf. Revelation 1:5) Christ was the first to rise in an immortal body (1 Corinthians 15:20), and as such He heads a whole new order as its Sovereign (cf. “Firstborn” in Colossians 1:15). Also Christ’s resurrection marked His triumph over death (Hebrews 2:14; 1 John 3:8). He was the “Firstfruits” of those who die (1 Corinthians 15:20) since, unlike others, He rose never to die again. He “was declared with power to be the Son of God by His resurrection from the dead” (Romans 1:4). So He continues to live “on the basis of the power of an indestructible life” (Hebrews 7:16).^[19]The resurrection of Jesus was proof of His victory over death (Isaiah 53:12; John 12:31–33; Romans 1:4; Romans 14:9;Colossians 2:14-15; Hebrews 2:14;Hebrews9:15;Revelation 1:18)Dr. Luke gives us no doubt that the resurrection of Jesus is a historical fact, and not a myth, a man-made legend. In his first letter to the church at Corinth (1 Corinthians 15:17), Paul writes, “if [Christ] is >>not<<risen, your[faith] is[futile]”.1 Corinthians 15:17 “[futile]”here is G3152μάταιοςmataiŏs, mat´-ah-yos; empty, profitless, vain, vanity,^[20]useless, to no purpose^[21]. It usually carries with it the idea that its “worthless because itsdeceptive or ineffectual.”^[22]The woman at the tomb “did >>not<< findthe [body] of the [Lord] [Jesus].” (Luke 24:3). Peter ran to the tomb and “he sawthe linencloths lying by themselves”(Luke 24:12), thus implying that the body of Jesus was no longer there. The disciples on the road to Emmaus told Jesus that the women reported, that “they did not find His [body]”(Luke 24:23) and that some of the disciples went to the tomb “and founditjust as the womenhad said; but Him they did >>not<< see.” (Luke 24:24)Just as the angels said to the women at the tomb in Luke 24:6 “He is>>not<< here, but is risen!”

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^[1]Lenski, R. C. H. (1961). The Interpretation of St. Luke’s Gospel(p. 32). Minneapolis, MN: Augsburg Publishing House.

^[2]Marshall, I. H. (1978). The Gospel of Luke: a commentary on the Greek text(p. 42). Exeter: Paternoster Press.

^[3]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 24:1). Nashville, TN: Broadman Press.

^[4]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 24:2). Nashville, TN: Broadman Press.

^[5]Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature(3rd ed., p. 235). Chicago: University of Chicago Press.

^[6]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 24:4). Nashville, TN: Broadman Press.

^[7]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 24:4). Nashville, TN: Broadman Press.

^[8]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 24:4). Nashville, TN: Broadman Press.

^[9]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 24:5). Nashville, TN: Broadman Press.

^[10]Just, A. A., Jr. (1997). Luke 9:51–24:53(p. 964). St. Louis: Concordia Publishing House.

^[11]Martin, J. A. (1985). Luke. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures(Vol. 2, p. 229). Wheaton, IL: Victor Books.

^[12]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 24:11). Nashville, TN: Broadman Press.

^[13]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 24:11). Nashville, TN: Broadman Press.

^[14]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 24:12). Nashville, TN: Broadman Press.

^[15]Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). Theological Dictionary of the New Testament(p. 257). Grand Rapids, MI: W.B. Eerdmans.

^[16]Robertson, A. T. (1933). Word Pictures in the New Testament(Lk 24:12). Nashville, TN: Broadman Press.

^[17]Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature(3rd ed., p. 102). Chicago: University of Chicago Press.

^[18]Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament)(electronic ed.). Oak Harbor: Logos Research Systems, Inc.

^[19]Geisler, N. L. (1985). Colossians. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures(Vol. 2, p. 673). Wheaton, IL: Victor Books.

^[20]Strong, J. (2009). A Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible(Vol. 1, p. 46). Bellingham, WA: Logos Bible Software.

^[21]Thayer, J. H. (1889). A Greek-English lexicon of the New Testament: being Grimm’s Wilke's Clavis Novi Testamenti(p. 393). New York: Harper & Brothers.

^[22]Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). Theological Dictionary of the New Testament(p. 571). Grand Rapids, MI: W.B. Eerdmans.