entirely. When he is dead he finds out too late the folly of which they had all been guilty, and desires that, if possible, they might be called to repentance.
The change that will come over the minds of uncon- verted men after death is one of the most fearful points in their future condition. They will see, and know, and understand a hundred things to which they were obsti- nately blind while they were alive. They will discover that, like Esau, they have bartered away eternal happi- ness for a mere mess of pottage. There is no infidelity, • or scepticism, or uubeUef after death. It is a wise saying of an old divine that ^^ hell is nothing more than truth known too late."
We learn, lastly, from this parable, that the greatest miracles would have no effect on mevCs hearts, if they will not believe God's word. The rich man thought that " if one went to his brethren from the dead they would repent." B[e argued that the sight of one who came from another world must surely make them feel, though the old familiar words of Moses and the prophets had been heard in vain. The reply of Abraham is solemn and instructive, — "If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead."
The principle laid down in these words is of deep im- portance. The Scriptures contain all that we need to know in order to be saved, and a messenger from the world beyond the grave could add nothing to them. It is not more evidence that is wanted in order to make men repent, but more heart and will to make use of what they already know. The dead could tell us nothing more
216 EXPOSITORY THOrOHTS.
than the Bible contains, if they rose from their graves to instruct us. After the first novelty of their testimony was worn away, we should care no more for their words than the words of any other. This wretched waiting for something which we have not, and neglect of what we have, is the ruin of thousands of souls. Faith, simple faith in the Scriptures which we already possess, is the first thing needful to salvation. The man who has the Bible, and can read it, and yet waits for more evidence before he becomes a decided Christian, is deceiving him- self. Except he awakens from his delusion he will die in his sins.
NoTBS. Luke XVI. 19—31.
19. — [TTiere was a certain rich man.'] The parable of the rich man and Lazarus has occasioned some diversity of opinion among commentators, and called forth some strange allegorical inter- pretations.
From the very earliest davs it has been matter of dispute whether it ought to be regarded as a parable or a real history. The truth seems to me to lie between the two extremes. I see no reason why it should not be regarded as a real history. And y^t it may be a history employed to point a lesson, after the manner or all our Lord's parables. The whole subject will be found fully discussed in Suicer's Thesaurus, under the word Lazarus.
I cannot see in it the allegorical meanings which some have discovered. I cannot hold, with Tertullian and Schleiermacher, that the rich man meant Herod Antipas, and Lazarus John the Baptist. — I cannot see, with Vitringa, that the rich man repre- sents the Jewish nation, — Lazarus our Lord Jesus Christ, — his sores the sins of man which He bore, — ^the death of the rich man the downfall of the Jewish polity, — the request for sending Lazarus the Jew's vain desire of a Messiah, — the five brethren the Babylonish Jews, — the licking of the dogs the conversion of the Gentiles. — I cannot see, with Theophylact, that the rich man is a type of the proud and self-righteous Jewish nation, and Lazaras a type of the GentQe world. — All such interpretations appear to me unsatisfactory.
I believe the parable was specially intended by our Lord for