ged like other examples
with moral warning and reproof. The parable of the sower is an allegory:
the sower represents not a sower, but a preacher; the seed represents
not seed, but the Gospel: whereas in the inner substance, as well as the
outward form of the lesson, the good Samaritan is simply a good
Samaritan, and the wounded traveller is simply a wounded traveller. The
parable of the rich man and Lazarus is not allegory; it belongs to the
class of the Samaritan, and not to that of the sower. It is not like a
type, which a man cannot read until it is turned; but like a manuscript,
which delivers its sense directly and at first hand.[94]

[94] It is true a figurative meaning has been applied to it, as to
all the rest, both in ancient and modern times. In this case the
lesson, when metaphorically rendered, possesses a remarkable measure
of beauty, truth, and appropriateness. The rich man is the Jewish
nation, by God's gift rich in position and privilege, but selfishly
keeping all to itself, despising and neglecting others. Lazarus
represents the Gentiles, spiritually poor, naked, hungry, homeless,
within reach of the privileged people, yet by them left destitute.
Both die: the old dispensation runs out, and Jews and Gentiles are
together launched into "the last times." By apostolic messengers,
the poor outcasts are now led unto the blessed privileges of the
Gospel; these stones become children of Abraham; while the Jews, who
enjoyed so good a portion in the former dispensation, are cast out.
In this case, as in that of the Samaritan, it is easy so to turn the
polished instrument in the light, that it shall throw off bright
glimpses of great evangelic facts and doctrines. Perhaps the Lord,
in constructing it, kept this capability in view; but we must take
the parable as in the first instance and mainly a direct moral
lesson, accounting its allegorical capabilities secondary, and to us
uncertain.

The description of the rich man is short, but full. He "was clothed in
purple and fine linen, and fared sumptuously every day." He maintained a
royal state and a prodigal expenditure. This excess of luxury was not
confined to great occasions; it was the habit of every day.

Here, as in other cognate parables, great wisdom is displayed in
bringing the whole force of the rebuke to bear on one point. It is not
intimated that this man made free with other people's money, or that he
had gai