(24) Send Lazarus, that he may dip the tip of his finger . . .--The words, in their relation to the effect of the punishment on the rich man's character, offer two tenable explanations. On the one hand, they have been thought to indicate the old selfish arrogance and heartlessness of the man who still looks on Lazarus as one who may be sent hither and thither, at any cost of suffering, to do his bidding and minister to his ease; on the other, we may see in them the traces of pride conquered, and the cry for mercy at last coming from lips that had never uttered it before, and the craving for help and sympathy from one whom in his lifetime he had despised as beneath his notice. There is something terribly significant in the fact that it is the "tongue" that suffers most in that agonising flame. That was the organ of the sense which the man had pampered by his riotous and sumptuous living: that is now the chief instrument of retribution. The lesson is the same as that which a poet of our own has taught us--

"The gods are just, and of our pleasant vices

Make instruments to scourge us."--

Shakespeare, King Lear, v. 3.

Verse 24. - And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. His intense longing seems to be for companionship. "Oh for a friend," he seems to say, "who could speak to me, comfort me, give me the smallest alleviation of the pain I suffer!" What picture of a hell was ever painted by man comparable to this vision of eternal solitude, peopled alone by remorseful memories, described by Jesus? As the Divine Speaker advanced in his thrilling, melancholy description of the rich man's condition in the world to come, how vividly must the listeners have recalled the Master's earnest advice to them, in his former parable of the steward, to make to themselves while here friends who would receive them into everlasting habitations! They saw the meaning of that detail of the parable then. Were flay, in their luxurious abundance, were they making friends here who would help them there in the eternal tents? Were they not, perhaps, making the same mistake as the rich man of the story? The question might be asked - Why is Abraham, the father of the chosen race, the centre of this blessed life in Hades? In reply, firstly, it must be remembered that the whole colouring of this parable is peculiarly rabbinic, and in the schools of the rabbis the life of the blessed in Paradise is represented as a banquet, over which, until Messiah come, Abraham is represented as presiding. And, secondly, when the parable was spoken, the Saviour was actually on earth; his great redemption work had still to be accomplished. There was truth as well as error mingled in that strange rabbinical teaching. Messiah, as Messiah, when the parable was being probably acted, had not entered that realm where Abraham and many another holy and humble man of heart were in the enjoyment of exquisite bliss.

16:19-31 Here the spiritual things are represented, in a description of the different state of good and bad, in this world and in the other. We are not told that the rich man got his estate by fraud, or oppression; but Christ shows, that a man may have a great deal of the wealth, pomp, and pleasure of this world, yet perish for ever under God's wrath and curse. The sin of this rich man was his providing for himself only. Here is a godly man, and one that will hereafter be happy for ever, in the depth of adversity and distress. It is often the lot of some of the dearest of God's saints and servants to be greatly afflicted in this world. We are not told that the rich man did him any harm, but we do not find that he had any care for him. Here is the different condition of this godly poor man, and this wicked rich man, at and after death. The rich man in hell lifted up his eyes, being in torment. It is not probable that there are discourses between glorified saints and damned sinners, but this dialogue shows the hopeless misery and fruitless desires, to which condemned spirits are brought. There is a day coming, when those who now hate and despise the people of God, would gladly receive kindness from them. But the damned in hell shall not have the least abatement of their torment. Sinners are now called upon to remember; but they do not, they will not, they find ways to avoid it. As wicked people have good things only in this life, and at death are for ever separated from all good, so godly people have evil things only in this life, and at death they are for ever put from them. In this world, blessed be God, there is no gulf between a state of nature and grace, we may pass from sin to God; but if we die in our sins, there is no coming out. The rich man had five brethren, and would have them stopped in their sinful course; their coming to that place of torment, would make his misery the worse, who had helped to show them the way thither. How many would now desire to recall or to undo what they have written or done! Those who would make the rich man's praying to Abraham justify praying to saints departed, go far to seek for proofs, when the mistake of a damned sinner is all they can find for an example. And surely there is no encouragement to follow the example, when all his prayers were made in vain. A messenger from the dead could say no more than what is said in the Scriptures. The same strength of corruption that breaks through the convictions of the written word, would triumph over a witness from the dead. Let us seek to the law and to the testimony, Isa 8:19,20, for that is the sure word of prophecy, upon which we may rest, 2Pe 1:19. Circumstances in every age show that no terrors, or arguments, can give true repentance without the special grace of God renewing the sinner's heart.And he cried and said, father Abraham,.... The Jews used to call Abraham their father, and were proud of their descent from him, Matthew 3:9 and so persons are after death represented by them, as speaking to, and discoursing with him; as in the passage cited in the note See Gill on Luke 16:22 to which the following may be added (c);

"says R. Jonathan, from whence does it appear that the dead discourse with each other? it is said, Deuteronomy 34:4 "And the Lord said unto him, this is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying", &c. what is the meaning of the word "saying?" the holy blessed God said to Moses, "go say to Abraham", &c.''

And here the Jews, in their distress, are represented as applying to him, saying,

have mercy on me, and send Lazarus; which seems to have respect to the mercy promised to Abraham, the covenant made with him, and the oath swore unto him, to send the Messiah, Luke 1:70 and which now, too late, these wretched Jews plead, the Messiah being sent already:

that he may dip the tip of his finger in water; in allusion to the washings and purifications among the Jews, and the sprinkling of blood by the finger of the high priest; which were typical of cleansing, pardon, comfort, and refreshment, by the grace and blood of Christ:

and cool my tongue; which had spoken so many scurrilous and blasphemous things of Christ; saying that he was a sinner, a glutton, and a winebibber, a Samaritan, and had a devil; that he cast out devils by Beelzebub, the prince of devils; and that he was a seditious person, and guilty of blasphemy: so the Jews represent persons in hell, desirous of cooling water, and as sometimes favoured with it, and sometimes not: they say (d), he that reads "Keriat Shema, (i.e. hear, O Israel", &c.) and very accurately examines the letters of it, "they cool hell for him", as it is said, Psalm 68:14. And elsewhere (e), they speak of a disciple, or good man, that was seen after death amidst gardens, and orchards, and fountains of water; and of a publican, or wicked man, seen standing by the bank of a river, seeking , "to come to the water, but could not come at it". So Mahomet (f) has a passage that is somewhat like to this text;

"the inhabitants of hell fire, shall call to the inhabitants of paradise, saying, pour upon us some water, or of those refreshments God hath bestowed on you.''

This man could not so much as get a drop of water to cool his tongue, not the least refreshment, nor mitigation of the anguish of his conscience, for the sins of his tongue:

for I am tormented in this flame; in the destruction of Jerusalem, and calamities at Bither, and other afflictions; together with the wrath of God poured into the conscience, and the bitter remorses of that for speaking against the Messiah; and which are still greater in hell, where the worm dies not, and the fire is not quenched.

(c) T. Bab. Beracot, fol. 18. 2.((d) Ib. fol. 15. 2.((e) T. Hieros. Sanhedrin, fol. 23. 3. & Chagiga, fol, 77. 4. (f) Koran, c. 7. p. 121. (sura 7:50)