Job 36:13

36:13 The godless at heart ¹  nourish anger, ² 

they do not cry out even when he binds them.

Mark 3:29

3:29 But whoever blasphemes against the Holy Spirit will never be forgiven, but is guilty of an eternal sin” ³ 

Luke 16:23-26

16:23 And in hell, ⁴  as he was in torment, ⁵  he looked up ⁶  and saw Abraham far off with Lazarus at his side. ⁷  16:24 So ⁸  he called out, ⁹  ‘Father Abraham, have mercy on me, and send Lazarus ¹⁰  to dip the tip of his finger ¹¹  in water and cool my tongue, because I am in anguish ¹²  in this fire.’ ¹³  16:25 But Abraham said, ‘Child, ¹⁴  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ¹⁵  16:26 Besides all this, ¹⁶  a great chasm ¹⁷  has been fixed between us, ¹⁸  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’

[36:13]  ¹ tn The expression “godless [or hypocrite] in heart” is an intensification of the description. It conveys that they are intentionally godless. See Matt 23:28.

[36:13]  ² tn Heb “they put anger.” This is usually interpreted to mean they lay up anger, or put anger in their hearts.

[3:29]  ³ sn Is guilty of an eternal sin. This passage has troubled many people, who have wondered whether or not they have committed this eternal sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning. On this last point see W. W. Wessel, “Mark,” EBC 8:645-46.

[16:23]  ⁴ sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).

[16:23]  ⁵ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ⁶ tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ⁷ tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”

[16:24]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ⁹ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ¹⁰ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ¹¹ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ¹² tn Or “in terrible pain” (L&N 24.92).

[16:24]  ¹³ sn Fire in this context is OT imagery; see Isa 66:24.

[16:25]  ¹⁴ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ¹⁵ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[16:26]  ¹⁶ tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

[16:26]  ¹⁷ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ¹⁸ tn Grk “between us and you.”