THE WESLEYAN METHODIST ASSOCIATION MAGAZINE. FEBRUARY, 1850. THE RICH MAN AND LAZARUS. THE parable of the Rich Man and Lazarus, is recorded only by the Evangelist Luke. It was probably delivered by the Saviour in Jerusalem. A multitude of scribes and pharisees had assembled to hear his sayings; and on that occasion he delivered to them the parables contained in the sixteenth and two preceding chapters of Luke's gospel. The design of the parable of the Rich Man and Lazarus, it appears, was to show, to the scribes and pharisees, the folly and ruin of seeking the good things of this world, to the neglect of those higher and more important matters which relate to the soul. They had listened to his parable of the Unjust Steward, and, instead of receiving its important truths, they sneered at Christ, and reviled him. To show their folly, he said, "There was a certain great man, who was adorned with the most costly robes, and had his tables covered with every luxury. And there was a poor man, afflicted and helpless, who was laid every day at the rich man's gate, hoping to be fed with the crumbs of his table. The poor man died, and angels carried his spirit to the bosom of Abraham. Soon after the rich man died, and his soul was in misery. In hell he lifted up his eyes and saw, in the distant regions of heaven, Lazarus dwelling in the bosom of Abraham. And he said, Let Lazarus be sent to dip the tip of his finger in water to allay my torments. But the answer was, Not so, this is only what thou mightest expect, for in that other world thou hadst thy good things, and Lazarus his evil things. Now it is reversed: he is happy, and thou art tormented. Well then, said the unhappy man, if this cannot be granted, let him visit my brethren on earth, and tell them of this misery, lest they also come here and be tormented in this flame." Such is the purport of one of the most impressive and important parables in the whole of the sacred. volume. Adapted, if its import be fully understood, and its sentiment fully realised, to withdraw our minds from this present evil world, and to fix them upon that which is future and eternal. There are three prominent features in the parable which claim our attention, and upon E these we shall particularly dwell. 1st, The Characters and Circumstances of the Rich Man and Lazarus on earth. 2ndly, Their Altered Circumstances at death; and lastly, the request of the Rich Man as to his Brethren. We shall notice I. THE CHARACTERS AND CIRCUMSTANCES OF THE RICH MAN Between these there are strong contrasts. One of them was affluent and possessed of abundance. The other was poor, and reduced to the lowest wretchedness. Let us glance at each of them separately: 1. The Character of the Rich Man. Some have supposed that the Saviour, by the rich man, refers to the rich and sensual Herod ; but there is nothing in the parable to warrant such an application. He, probably, does not refer to any one distinctly, as this might have excited prejudice and bad feeling, but supposes a case which might easily be recognised as applicable to many. He was an individual distinguished by wealth, and possessed of abundance of this world's good. This is evident from his dress. His clothing was of the most costly kind-such as only men of wealth and affluence could procurethe finest linen, the most expensive robes composed his apparel, and nothing was too splendid for his daily wear. Besides, he indulged in the most sumptuous entertainments, and his table was covered with every luxury. His appetite was pampered, his taste was gratified, and he indulged in sensual and carnal enjoyments continually. Perhaps, his house was one continued scene of revelry, the sound of mirth and enjoyment was never hushed, and every thing which could minister to his pleasure was not only within his reach, but possessed in the most ample profusion. The probability also is, that he was young, and that he was thoughtless and dissipated. This is supposable from his request, that a messenger from the dead should be sent only to his brethren. There is no mention made of wife and family, but simply of his five brethren, and if the former had existed we cannot conceive that they would have been omitted. We can easily conceive of the midnight revels, the laugh of mirth, the intoxication of pleasure, and the round of dissipation, in which such an individual would indulge. But, he had nothing to spare for the relief of the distressed, the poor were forgotten, and the wretched beggar which lay at his gate was scarcely able to obtain the crumbs which fell from his table. His own luxury consumed all; and his ample wealth did but barely satisfy the boundless desire of his own heart. This rich man presents a perfect picture of too many of the present day. Of men, who are rolling in wealth and surrounded with affluence, who possess all the earthly blessings which Divine providence can pour upon them; yet they consume them all upon their lusts; they make them minister to their gratification, regardless of the hand which has bestowed them, and constantly perverting the design of the donor. O, did men but know the awful respon sibility connected with the possession of abused wealth, the danger into which it leads them day by day, the sinfulness of the improper application of riches, and the awful account which they must give at last, they would rather be poor, covered with sores, and dependent upon the charity of others, than be decked in purple and fine linen, and fare sumptuously every day. Far be it from us to say, that the rich cannot be saved. At the same time, there are melancholy proofs which go to show that many of them are wicked, and the language of the Redeemer upon this subject should fill them with alarm. 66 Verily I say unto you, that a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." The language of the apostle to Timothy, is in strict accordance with this. "But they that will be rich, fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows." 2. From the Character of the Rich Man we turn to that of the Beggar. He was a perfect contrast to the other, in every respect, as to outward condition. Probably Lazarus was known, as his name is mentioned, and the Jews were perhaps familiar with his wretched condition. A severe malady, or perhaps an accumulation of maladies, afflicted his body. His affliction incapacitated him for labour, and he existed as a helpless and pitiable object; and the wretchedness of his situation was augmented by poverty and destitution. The affliction of the body may often be ameliorated by the assistance which affluence and wealth can procure. A multitude of comforts may be enjoyed, which mitigate the pain. But Lazarus was in a state of perfect destitution. He was a beggar dependent entirely upon the benevolence of others. Hence he was laid at the gate of the rich man, hoping to be fed by the very refuse of his table, only soliciting the crumbs which fell from that table. Moreover, there is another incident which the narrative mentions, namely, "that the dogs came and licked his sores." This heightens the picture, and gives completion to his misery, which the mind almost revolts at contemplating. Dr. Doddridge has clearly shown, that the description given by the Redeemer, is intended to exhibit the extreme wretchedness of this poor man's situation, and I confess that I can scarcely conceive of any situation so distressing as that of poor Lazarus. What a contrast to the rich man! The vigour and enjoyment of the one, and the squalid misery of the other; the affluence and unbounded luxury in the one case, with the want and utter destitution of the other; the numerous attendants which waited upon the one, and the incident of the dogs in the other! These form a contrast most striking and impressive. But what could support such a miserable existence ? What could possibly make this miserable being cling to life, and reconcile him to his afflicted and melancholy lot? It was religion. He had piety towards God, and reposed confidence in the wisdom of God's dispensation. Hence, though the dogs licked his sores, angels were waiting to convey his soul to Abraham's bosom. And let us be assured, that nothing but the holy, the animating, and the sustaining influence of religion will enable the mind to struggle with affliction, or to patiently endure the bitter and cheerless lot of poverty. This enables us to trace the hand of God in every dispensation, and to discover him in every condition. It is this which sees in poverty and affliction the chastisement of his rod, and which composes the mind amid those dark and gloomy dispensations of Divine providence to which we are exposed. This gives and infuses into the bitter cup of human woe, the ingredients of heavenly consolation, and enable us to say, "The will of the Lord be done. The Lord gave, and the Lord taketh away, and blessed be the name of the Lord." The apostle by its influence could say, "For our light affliction, which is but for a moment, worked for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen—for the things which are seen are temporal, but the things which are not seen are eternal." 3. Whatever outward circumstances marked the worldly condition of these individuals, their last end was very different. Both died— the rich man and the poor afflicted beggar. The poor man died first, perhaps unnoticed by any in this world; but not so in the other world upon which he was entering. For a company of angels was ready, and perhaps had been waiting for some time, to execute the mission of carrying him away. Probably, they had been long ministering to this heir of salvation, and they would now receive his happy spirit, and bear him away in triumph to Abraham's bosom. And, if we may conceive his feelings, what would be his triumph, his exultation, and blissful emotions, when he left his miserable abode and appeared in all the purity and grandeur of an emancipated spirit, as the companion of the blessed, as an heir of heaven! We can only imagine what his feelings would be, for we know that “ eye hath not seen, ear hath not heard, nor hath the heart of man conceived what God hath laid up for them that love him." But as the life of these men was so different, so their end was dissimilar. The rich man died, 66 was buried, and in hell he lifted up his eyes, being in torments." What an end! What a termination of the scene of revelry and mirth! Perhaps he was called away in a moment. Death perhaps stood before him at some festive board. The arrow perhaps transfixed his heart when beating high with sensual expectation! The silence of death may have been impressed upon his lips while indulging in the laugh of iniquity. The dying groan may have instantly followed the horrible oath or the lascivious jest! But a veil is upon the dying scene, and it becomes us to survey his melancholy doom with deep feelings of humility and gratitude. Who does not say, "Let me die the death of the righteous, and let my last end be like unto his." We proceed to notice |