[April 22d, 1857.]
This parable presents the picture of a rich man arrayed in splendid garments, and faring sumptuously, and at his gate a poor man, nearly famished, and covered with sores. The one the object of respect, if not of envy, the other of commiseration and contempt. In a moment the scene changes. The poor man is seen in the bosom of Abraham, and the rich man in hell.
What was this meant to teach?
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Not that the rich because rich go to hell, and that the poor because poor go to heaven. This would be to contradict the great principle of the Bible, that character and not external circumstances determine our destiny before God. It would contradict the facts recorded in Scripture, as many rich men, as Joseph and David, Abraham and Isaac and Jacob, were the children of God—many poor men were wicked. It would no less contradict our daily experience. It would lead us to distrust all who are rich, and tempt the vicious poor to claim heaven as a compensation for their suffering in the present life.
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Neither was the parable designed to teach us the danger of riches. It is hard for a rich man to enter into the kingdom of heaven. But so it is for the poor. It is difficult to say which condition presents the greatest obstacles to salvation.
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It is doubtful even whether it was designed to teach us the end to which an abuse of wealth inevitably leads. But it does teach:
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That what is highly esteemed among men, is an abomination in the sight of God. It is intended to teach that God knows and judges the heart; that his estimate and judgment is not founded on appearances or on external circumstances, but on the inward state. And therefore, a. we should adopt the same rule, and not honor men for wealth and rank, but for their excellence. b. We should remember that the same rule of judgment will be applied to ourselves.
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Another great lesson taught is, that God’s providential blessings are not distributed according to the merit of their recipients. He gives wealth, and rank, and honor, and privileges to those whom he means shall perish, and sends poverty and sorrow to those whom he means to save. We should not, therefore, envy the prosperous, or repine at afflictions.
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A truth incidentally taught is, that the state of the soul is determined immediately after death. There is no sleep of the soul. No intermediate state between heaven and hell. No state either of probation, or of purification.
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The condition of the soul after death is unalterable. There is an impassable gulf between heaven and hell.
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That the sufferings of the lost are extreme and without mitigation. Even a drop of water was desired. The recompense or enjoyment of the righteous is also great beyond all present conception.
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That repentance is necessary in order to escape final perdition.
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That the want of evidence is not the reason why men do not repent and believe.
This includes two things, first, that no amount of external evidence can produce repentance. This proved, a. Because repentance involves a change of heart, which such evidence cannot effect. The only effect of such evidence is speculative conviction, but speculative conviction has no power over the affections. b. The example of the Israelites proves the same thing. c. So also does the example of those who saw the miracles of Christ. This should stop our mouths, as it shows that our impenitence and unbelief has a deeper foundation than the want of evidence.
The second thing included is that the Scriptures are the best adapted means to repentance, so that those who do not repent and lead a holy life under their influence, would resist all other means. Repentance implies, 1. A knowledge of sin. 2. Conviction of sin. 3. A turning from it with grief and hatred unto God.
Now the Scriptures are adapted, 1. To give us this knowledge, and to produce this conviction. 2. They are adapted to lead us to return to God, a. By the exhibition which they make of his character and love. b. By revealing to us the way of return through Jesus Christ. c. By presenting all the motives to repentance which can influence a rational being.
Inferences
This parable should lead us to be content with our lot. We may be rich and perish, we may be poor and yet be saved. It was a small matter to Lazarus because he had suffered so much while on earth.
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It should teach us that we are within a hairs-breadth of heaven or hell every moment, and therefore should live in fear and trembling, and that others are in the same predicament, and therefore we should endeavor to awaken them to a sense of their danger.
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It should teach us that now is the day of salvation, and that as we have the means of salvation, if we perish, our blood will be on our own head.