Parable of the Rich Man and Lazarus.

  25 But Abraham said, Son [a tender word-- Joshua 7:19 ], remember [ Proverbs 5:11-14 ] that thou in thy lifetime receivedst thy good things, and Lazarus in like manner evil things: but now here [where a different order pertains from that of the earth] he is comforted and thou art in anguish. [The woes received by Lazarus are not spoken of as his. He neither earned nor deserved them ( Revelation 7:13-17 ). ( 1 Corinthians 4:9 ; 2 Corinthians 4:7 ), and in its small details he had shown great faithfulness. The rich man had the stewardship of wealth, with its accompanying obligation of generosity. This obligation he had esteemed as too contemptibly small to deserve his notice; but in neglecting it, he had inadvertently been unfaithful in much. See verse 10. This has been the sin of omission on the part of the rich man, and his sin of commission answered as a complement to it, for he had been guilty of that money-loving self-indulgence which was condemned by Jesus and justified by the Pharisees (verses 14, 15). No other crime is charged against the rich man, yet he is found in torment. But the rich man during his lifetime had been so deceived by his wealth that he had failed to detect his sin. Moreover, as he indicates in verse 28, a like deception was now being practiced upon his brethren. Thus the parable justifies the term "unrighteous" which Jesus had given to mammon at verses 9, 11.]

  26 And beside all this, between us and you there is a great gulf fixed, that they that would pass from hence to you may not be able, and that none may cross over from thence to us. [We have here a clear statement of the separation which parts the good from the evil in the future state. But it has been urged that the coloring and phraseology of this parable is derived from rabbinical teaching, that our Lord made use of a current but erroneous Jewish notion to teach a valuable lesson, and that therefore it is not safe to draw any inferences from the narrative relative to the future state. But it should be observed that the parables of Jesus never introduce fictitious conditions, nor do they anywhere violate the order and course of nature. It is hardly possible that he could have made this an exception to his rule, especially since it is in a field where all the wisdom of the world is insufficient to make the slightest correction. Moreover, it is certainly impossible that he could exaggerate the differences between the states of the lost and saved in the hereafter. Nor can the teaching of the parable be set aside on the ground that it represents merely the intermediate intermediate condition of things is fixed and established, the final condition must, a fortiori, be more so. Moreover, the teaching here differs from that of the old rabbis, for, according to Lightfoot, a wall and not a gulf separated between the just and the unjust, and they were not "afar off" from each other, the distance being but a handbreadth. The passage therefore confirms the doctrine that the righteous are neither homeless nor unconscious during the period between death and the resurrection ( Philippians 1:23 ), and refutes the doctrine of Universalism, for the gulf is, 1, fixed, and, 2, can not be passed or bridged. The gulf of pride and caste between the rich man and Lazarus while on earth was easy to cross.]

  27 And he said, I pray thee therefore, father, that thou wouldest send him to my father's house [The double attempt of the rich man to use Lazarus as his servant shows how hard it was for him to adjust himself to his new condition];

  28 for I have five brethren [there is no typical significance in the number]; that he may testify unto them, lest they also come into this place of torment. [Deceived by his wealth, the rich man looked upon his earthly possessions as real and substantial, and, like rich sinners of to-day, had simply disregarded the affairs of the future life. Aroused by the sudden experience of the awful realities of the future state, he desires to make it as real to his brethren as it had now become to him. In endeavoring to carry out his desire he proceeds on the theory that the testimony of the dead in reference to the realities of the future state are more trustworthy and influential than the revelations of God himself, given through his inspired spokesmen. This dishonoring of God and his law was to be expected from one who had made mammon his real master, even though professing (as the context suggests) to serve God. The singleness of his service is shown in that he, though practically discharged by one master--mammon, can not even now speak respectfully of God. Some commentators make much of the so-called repentance of the rich man, manifested in this concern for his brethren; but the Lord did not much less of repentance (Luke vi. 32-35, tfg.cgi?section=T#">Section Besides the natural feeling for his brothers, he knew that their presence in torment would add to his own. His concern for his brethren is not told to indicate repentance. It is mentioned to bring out the point that the revealed will of God of itself and without more makes it inexcusable for a man to lead a selfish life.]

  29 But Abraham saith, They have Moses and the prophets [i. e., the entire Old Testament]; let them hear them. [ John 1:45 ; 5:39-46 ; Luke 24:27 . The Scriptures are a sufficient guide to godliness-- 2 Timothy 3:16 2 Timothy 3:17 , and a failure to live rightly when possession them is due to lack of will, and not to lack of knowledge.]

  30 And he said, Nay, father Abraham: but if one go to them from the dead, they will repent. [With the spirit of a true Pharisee, he sought a sign for his brothers. See Section 49. But the guidance of Scripture is better than any sign.]

  31 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, if one rise from the dead. [These words might sound like an overstatement of the obduracy of unbelief were they not amply verified by the literal facts. Jesus had already raised at least two from the dead as witnesses to his divine power, and he was about to raise a third, who, with startling suggestiveness, would bear this very name of Lazarus. But despite all these witnesses the majority of the Jews disbelieved and continued to disbelieve in him; nay, they even went so far as to seek the death of Lazarus that they might be rid of his testimony ( John 12:10 ). This is also a reference to Jesus' own resurrection. It is true that he did not appear in person to those who disbelieved in him, but they had clear knowledge of his resurrection ( Matthew 28:11-15 ), and it was considered as proved to all men-- Acts 17:31 .]