Luke 16:29

Luk 16:29. Λέγει, saith) Abraham gives no answer on the point, whether Lazarus could be sent by him to the brothers of the rich man. There is not, certainly, such a wide gulf separating from the earth either heaven or hell, as separates the two latter from one another.—Μωσέα, Moses) A personification for the Law, appropriately used here as being in antithesis to Lazarus. It is just the same as if they had Moses face to face. [Besides these means of conviction, we are supplied amply with the words of Christ and the writings of His witnesses, by whom also the resurrection from the dead is solemnly affirmed.—V. g.] The scope of this narrative is to commend Scripture, which the Pharisees despised, being ‘covetous,’ Luk 16:14, ‘justifying’ and “exalting themselves,” Luk 16:15, and despising the law, Luk 16:17, all which feelings of the Pharisees are utterly swept away by Scripture. Moses and the prophets are here considered especially, inasmuch (in so far) as they testify concerning Christ Jesus, Luk 16:16, whom the Pharisees were deriding, Luk 16:14.—ἀκουσάτωσαν, let them hear) This is said sternly. No man is compelled. It is in the believing hearing of the word that we are saved, not by means of apparitions. Herod, as being one not desirous to hear, is not permitted to see a miracle. The question as to men’s state after death is less openly and less at large treated of in the Old Testament [than in the New]; and yet that which is revealed on the subject must suffice for leading men (the Jews) to repent. They are mistaken who suppose that it is only by the revelation of those mysteries that the ungodly are to be gained over to religion.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 16:29 . Μωσέα , etc.: cf. Luk 18:20 , where Jesus refers the ruler to the commandments. Moses, or the law, and the prophets = the O.T., the appointed, regular means of grace.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 29. They have Moses and the prophets] This plainly supposes they were all Jewish believers: they had these writings in their hands, but they did not permit them to influence their lives.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(29) They have Moses and the prophets.—The words are in entire harmony with all the teaching of our Lord. The right use of lower knowledge is the condition of attaining to the higher, and without it signs and wonders avail but little: “He that hath, to him shall be given” (Mar_4:25); “He that willeth to do the will of God,” so far as he knows it, “shall know of the doctrine” which Christ came to proclaim, “whether it be of God” (Joh_7:17). It was because the scribes and their followers were unfaithful in a little, that more was denied them. “Moses and the Prophets” were enough to teach them that a life of self-indulgent luxury was evil in itself, and therefore must bring with it, in the end, shame and condemnation. (Comp. Notes on Joh_5:45-46.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

29. They have Moses and the prophets] See Joh_1:45; Joh_5:39; Joh_5:46.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he said, nay, father Abraham,.... He contradicts his father Abraham, or at least desires it might not be so; this way he suggests, was not so right, and would not succeed; for he knew his brethren were a rebellious, and stiffnecked people, and would not hear Moses and the prophets, notwithstanding all their outward boast of them, and pretensions of regard to them:

but if one went unto them from the dead, they will repent; but alas! repentance is not of man's will, but a gift of God's grace; nor could these men repent, because in a judicial way their eyes were shut, their ears were stopped, and their hearts were hardened; and though Christ came in person to them, and preached, as never man did, with power and authority, and confirmed his doctrine with miracles, yet they repented not, nor did they when he arose from the dead.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

29 Abraham saith unto him, They have Moses and the prophets; let them hear them.

Ver. 29. Let them hear them] Hell is to be escaped by hearing the word read and preached, Joh 5:25; Isa 55:3.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

They have Moses - The writings of Moses. The first five books of the Bible.

The prophets - The remainder of the Old Testament. What the prophets had written.

Hear them - Hear them speak in the Scriptures. Read them, or hear them read in the synagogues, and attend to what they have delivered.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Christ here represents to us the genius of wicked and carnal men, that would be converted by revelations and some extraordinary signs; if they could see one risen from the dead, then they would believe the resurrection; if they could see a glorified saint, or hear or see a damned soul, then they would believe a heaven and a hell: he here brings in Abraham saying,

They have Moses and the prophets; let them hear them. God will have men believe the propositions of His word, and live up to the rule of life prescribed there, and not expect to have their curiosity satisfied by needless and extraordinary revelations. But is there then no need of the gospel to bring men to heaven? Doubtless there is, but that is included in Moses and the prophets, who all prophesied of Christ, though more darkly than he is revealed in the New Testament.

Had ye believed Moses, ye would have believed me; for he wrote of me, Joh 5:39,46, Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of me: now they at that time had no Scriptures to search but those of Moses and the prophets; for the New Testament was not at that time written.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

29. They have Moses and the prophets—Even from these they might learn (not that it is wicked to be rich and blessed to be a beggar, but) that a rich, infidel, sensual worldliness meets a terrible retribution from a just God.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Abraham saith unto him, They have Moses and the prophets; let them hear them. The reply of Abraham was especially addressed to those Jews who were standing round him and even asking for a sign. They had all read and heard again and again the Books of Moses and the records of the prophets; if these guides had failed to show them the right way, a special messenger sent to them would be quite useless.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

That is, they have the inspired writings of Moses and the prophets, which sufficiently declare the mind and will of God to mankind, and therefore it is unreasonable to expect any farther revelation.

Learn thence, that a standing revelation of God is evidence sufficient for divine things: it is a more certain way of conveyance, and more secured from imposture.

Secondly, that there is a sufficient evidence that Moses and the prophets, or the writings of the holy scriptures, are of divine authority, and therefore to be read and heard, to be believed and assented to: They have Moses, etc.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

Connecting Statement:

Jesus finishes telling the story about the rich man and Lazarus.

They have Moses and the prophets

It is implied that Abraham refused to send Lazarus to the rich man's brothers. This could be stated. AT: "No, I will not do that, because your brothers have what Moses and the prophets wrote long ago" (See: Assumed Knowledge and Implicit Information)

Moses and the prophets

This refers to their writings. AT: "what Moses and the prophets wrote" (See: Metonymy)

let them listen to them

"your brothers should pay attention to Moses and the prophets"

if someone would go to them from the dead

This describes a situation that has not happened, but that the rich man would like to happen. AT: "if a person who has died would go to them" or "if someone who has died would go and warn them" (See: Hypothetical Situations)

from the dead

From among all those who have died. This expression describes all dead people together in the underworld.

If they do not listen to Moses and the prophets

Here "Moses and the prophets" represent the things that they wrote. AT: "If they do not pay attention to what Moses and the prophets wrote" (See: Metonymy)

neither will they be persuaded if someone rises from the dead

Abraham states what would happen if the hypothetical situation occurred. It can be stated in active form. AT: "neither will a person who comes back from the dead be able to convince them" or "they will not believe even if a person comes back from the dead" (See: Hypothetical Situations and Active or Passive)

rises from the dead

The words "from the dead" speak of all dead people together in the underworld. To rise from among them is to become alive again.

translationWords

Moses

prophet

repent

raise

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

29. Μωϋσέα καὶ τοὺς προφήτας. See Joh 1:45; Joh 5:39; Joh 5:46.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

29.] ἡ πίστις ἐξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ῥήματος χριστοῦ. Rom 10:17. ‘Auditu fideli salvamur, non apparitionibus.’ Bengel. This verse furnishes a weighty testimony from our Lord Himself of the sufficiency then of the O.T. Scriptures for the salvation of the Jews. It is not so now.

30,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

29. ἀκουσάτωσαν αὐτῶν. Nemo cogitur. Auditu fideli salvamur, non apparitionibus. Herodes, audire non cupiens, miraculum non cernit (Beng.). Wonders may impress a worldly mind for the moment; but only a will freely submitting itself to moral control can avail to change the heart.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.