I do not think we should pass over the expression "carried by the angels into Abraham's bosom." Notice that our Lord makes it simple and intelligible for the Jews by using their own phrase, "Abraham's Bosom," their name for the state of the faithful departed immediately after death. And He says, Lazarus "was carried by the angels." If anybody else but Jesus had said it, we might pass this over as a piece of poetic imagery. But it was Jesus who said it. He says so much about the angels. He says that there are guardian angels of the children. He says that the angels rejoice over one sinner that repenteth. He would not say this about Lazarus carried by the angels unless it meant something real. If so I think we have here our Lord's authority for the ministry of angels at death, an indication that the poor soul does not go out solitary into a great lone land—that there are loving watchers around the death-bed "sent forth to minister to the heirs of salvation."
I do not know how much weight we should attach to the suggestion that Dives seems the better for the discipline of the new life. His selfishness on earth bulks largely in the story. Now in all his trouble he is thinking of his five brothers "lest they also come to this place of torment."
§ 9
The next words suggest a very serious and awful question. Is the destiny and the condition of every soul fixed forever at death? What is the meaning of the phrase: "Between us and you there is a great gulf fixed"? That is too large a question to deal with here. I postpone it to a later chapter. I have already reminded you of the tremendous importance of this life in its bearing on our final destiny.
III
We get another hint of the Unseen Life in the story of the Transfiguration, when Moses and Elijah, two of the greatest souls of the old world days in the wondrous Waiting Life, come out from that life to meet the Lord and to speak with Him "of His decease, which He should accomplish at Jerusalem" (Luke ix. 31). Does it not suggest at once the deep interest which they and their comrades, the great souls within the Veil, were taking in the mighty scheme of Redemption that was being worked out on earth? Does it not suggest that in the spirit land they are watching our doings here? Does it not help us to anticipate the joy in that wondrous life when, straight from the Cross, Christ the triumphant victor "descended into Hades" (Apostles' Creed) to proclaim the glad news to the dead (1 Peter iv. 18); to unfurl His banner and set up His Cross in the great world of the departed?
IV
Our next hint comes when the Lord is dying on the Cross. The penitent thief is hanging beside Him. Death is drawing near. The poor sinner is about to take the leap off into the dark. He does not know what is before him: Darkness—unconsciousness—nothingness—what? He does not know. The only one on earth who does know is on a cross beside him. "LORD, REMEMBER ME WHEN THOU COMEST IN THY KINGDOM." And Jesus said: "TO-DAY THOU SHALT BE WITH ME IN PARADISE." Not in Heaven, but in Paradise—the Jews' word for the resting place of good men after death. Now, when one man says to another at such a tune, "To-day you shall be with me," surely it suggests, "You and I will be living a full, conscious life, and you will remember our acquaintance here upon the earth; we shall know each other as the two who hung together this morning on calvary." Does it not, at least suggest, recognition in the Unseen Land?