They have Moses – The writings of Moses. The first five books of the Bible.

The prophets – The remainder of the Old Testament. What the prophets had written.

Hear them – Hear them speak in the Scriptures. Read them, or hear them read in the synagogues, and attend to what they have delivered.

Fuente: Albert Barnes’ Notes on the Bible

Verse 29. They have Moses and the prophets] This plainly supposes they were all Jewish believers: they had these writings in their hands, but they did not permit them to influence their lives.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Christ here represents to us the genius of wicked and carnal men, that would be converted by revelations and some extraordinary signs; if they could see one risen from the dead, then they would believe the resurrection; if they could see a glorified saint, or hear or see a damned soul, then they would believe a heaven and a hell: he here brings in Abraham saying,

They have Moses and the prophets; let them hear them. God will have men believe the propositions of His word, and live up to the rule of life prescribed there, and not expect to have their curiosity satisfied by needless and extraordinary revelations. But is there then no need of the gospel to bring men to heaven? Doubtless there is, but that is included in Moses and the prophets, who all prophesied of Christ, though more darkly than he is revealed in the New Testament.

Had ye believed Moses, ye would have believed me; for he wrote of me, Joh 5:39,46, Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of me: now they at that time had no Scriptures to search but those of Moses and the prophets; for the New Testament was not at that time written.

Fuente: English Annotations on the Holy Bible by Matthew Poole

Abraham said unto him….. In reply to this his request:

they have Moses and the prophets; that is, their writings; which shows this man, and his five brethren, to be Jews; for to them were the oracles of God committed; and these had the writings of Moses and the prophets read to them every sabbath day; and is true, whether the contemporaries and immediate successors of the Pharisees are meant, or the ten tribes: and also shows, that one view of the parable, is to establish the authority of these writings; see

Lu 16:16 and that it is a peculiar privilege to have them; and that they ought to be attended to and regarded;

let them hear them; for they testified concerning Christ, and concerning the sins of the Jews, and the calamities, both temporal and eternal, that should come upon them; and which, testimony was sufficient to leave them without excuse: and indeed, the word of God, read, explained, and heard, is the ordinary means of conversion, or of bringing men to faith and repentance.

Fuente: John Gill’s Exposition of the Entire Bible

Let them hear them ( ). Even the heathen have the evidence of nature to show the existence of God as Paul argues in Romans so that they are without excuse (Ro 1:20f.).

Fuente: Robertson’s Word Pictures in the New Testament

1) “Abraham saith unto him,” (lege de Abraam) “Then Abraham replied,” to his too late appeal.

2) “They have Moses and the prophets;” (echousi mousea kai tous prophetas) “They have (the testimony of) Moses and the prophets,” adequate to keep them from hell, from following you, Deu 18:15-18. And they are heaven-sent messengers, Joh 1:45; Joh 5:39; Joh 5:45; Act 17:11-12.

3) “Let them hear them.” (akousatosan auton) “Let them hear (heed or obey) them,” what they say and teach. And those who do not shall be cut off, be damned, Act 3:22-24; Act 10:43; Rev 19:9.

Fuente: Garner-Howes Baptist Commentary

29. They have Moses and the prophets. In the persons of the rich man and Abraham Christ reminds us, that we have received an undoubted rule of life, and that therefore we have no right to expect that the dead will rise to instruct and persuade us. Moses and the prophets were appointed to instruct, while they lived, the men of their own age; but it was with the design, that the same advantage should be derived by posterity from their writings. As it is the will of God that we should receive instructions, in this manner, about a holy life, there is no reason why the dead should assure us of the rewards and punishments of the future state; nor is there any excuse for the indifference of those who shelter themselves under the pretext, that they do not know what is going on beyond this world. Among irreligious men, we are aware, is frequently heard this wicked saying, or rather this grunting of hogs, that it is foolish in men to distress themselves with fears about a matter of uncertainty, since no one has ever returned to bring us tidings about hell.

With the view of counteracting every enchantment of Satan of this description, Christ draws their attention to the Law and the Prophets, agreeably to that passage in the writings of Moses:

It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, even in thy mouth, and in thy heart, that thou shouldest do it, (Deu 30:12.)

They who ridicule as fabulous what Scripture testifies as to the future judgment, will one day feel how shocking is the wickedness of giving the lie to the holy oracles of God. From such lethargy Christ arouses his followers, that they may not be deceived by the hope of escaping punishment, and thus fail to improve the time allowed for repentance.

Abraham’s reply amounts to this: By Moses and the prophets God had sufficiently made known to his people the doctrine of salvation, and nothing remains for us but that it obtain the assent of all. So thoroughly infected is the mind of man with a depraved curiosity, that the greater part of men are always gaping after new revelations. Now as nothing is more displeasing to God than when men are so eager to go beyond due bounds, he forbids them to inquire at magicians and soothsayers respecting the truth, and to consult pretended oracles after the manner of the Gentiles; and in order to restrain that itching curiosity, he promises, at the same time, that he will give prophets, from whom the people may learn whatever is necessary to be known for salvation, (Deu 18:9.) But if the prophets were sent for the express purpose; that God might keep his people under the guidance of his word, he who is not satisfied with this method of instruction is not actuated by a desire to learn, but tickled by ungodly wantonness; and therefore God complains that He is insulted, when He alone is not heard from the living to the dead, (Isa 8:19.)

The division of the word of God, which Abraham makes, into the Law and the Prophets, refers to the time of the Old Testament. Now that the more ample explanation of the Gospel has been added, there is still less excuse for our wickedness, if our dislike of that doctrine hurries us in every possible direction, and, in a word, if we do not permit ourselves to be regulated by the word of God. Hence too we infer how solid is the faith of Papists about purgatory and such fooleries, when it rests on nothing but phantoms. (311)

(311) “ Veu qu’elle n’est appuyee et fondee qu’en des apparitions et vaines imaginations d’aucuns cerveaux esventez;” — “since it rests and is founded only on apparitions and vain imaginations of certain giddy brains.”

Fuente: Calvin’s Complete Commentary

(29) They have Moses and the prophets.The words are in entire harmony with all the teaching of our Lord. The right use of lower knowledge is the condition of attaining to the higher, and without it signs and wonders avail but little: He that hath, to him shall be given (Mar. 4:25); He that willeth to do the will of God, so far as he knows it, shall know of the doctrine which Christ came to proclaim, whether it be of God (Joh. 7:17). It was because the scribes and their followers were unfaithful in a little, that more was denied them. Moses and the Prophets were enough to teach them that a life of self-indulgent luxury was evil in itself, and therefore must bring with it, in the end, shame and condemnation. (Comp. Notes on Joh. 5:45-46.)

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

29. They have Moses and the prophets Even from these they might learn (not that it is wicked to be rich and blessed to be a beggar, but) that a rich, infidel, sensual worldliness meets a terrible retribution from a just God.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘But Abraham says, “They have Moses and the prophets, let them hear them.” ’

Abraham points him, and all who hear, to Moses and the prophets. Let them hear them. They are the means by which God speaks to the world. No reference is made to Jesus. The poignant emphasis is on the fact that the Pharisees, who claimed to honour Moses and the prophets, did not in fact even listen to them (see Luk 16:15-16). They had actually shielded themselves from them by their tradition. For had they listened to their deeper voice they would have known the truth about riches. Even more so would they know about them if they heeded the approach of the Kingly Rule of God which has now come (Luk 16:16).

For what the Law and the Prophets had to say consider the following, (Deu 15:1-3; Deu 15:7-12; Deu 22:1-2; Deu 23:19; Deu 24:7; Deu 24:14-15; Deu 24:19-21; Deu 25:13-14; Isa 3:14-15; Isa 5:7-8; Isa 10:1-3; Isa 32:6-7; Isa 58:3; Isa 58:6-7; Isa 58:10; Jer 5:26-28; Jer 7:5-6; Eze 18:12-18; Eze 33:15; Amo 2:6-8; Amo 5:11-12; Amo 8:4-6; Mic 2:1-2; Mic 3:1-3; Mic 6:10-11; Zec 7:9-10; Mal 3:5). Their message was clear enough.

Fuente: Commentary Series on the Bible by Peter Pett

DISCOURSE: 1550
THE HOPELESS STATE OF THOSE WHO DISREGARD THE SCRIPTURES

Luk 16:29-31. Abraham saith unto him, They have Moses and the prophets: let them hear them. And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.

IT is painful to reflect how men follow the footsteps of their forefathers, without ever seriously inquiring whither they tend. If we examine the records of those who have gone before us, we find that, for the most part, they lived to themselves, rather than unto God. This their way was their folly; yet their posterity approve their saying [Note: Psa 49:11; Psa 49:13.], and, like their predecessors, rush forward thoughtlessly to their own destruction. A very striking illustration of this is given us by one who was himself a spectator of the fact which he records [Note: Baxter.]. A flock of sheep, whilst going over a bridge, were frightened; and one of them jumped over the side of the bridge: the rest, imagining that he who led the way was safe and happy, followed in succession; and were all carried down a rapid river, and involved in one common, but unsuspected, ruin. Thus the different generations of men pass away; and each surviving race, concluding of course that those who went before are happy, follow the same fatal track, till it is too late to remedy their error.

The passage before us will illustrate this. It is part of a parable, wherein our Lord represents a rich man as living in luxurious indolence, till he is surprised by death, and made to feel the wrath of an avenging God. He had left his riches among five surviving brethren, who were all walking in his delusive steps, without ever once considering in what they would issue. The Rich Man, unable to prevail for even a drop of water to cool his tongue, requests, that if Lazarus may not be sent to him to mitigate his torment, he may be sent to his brethren to warn them of the danger in which they were, and to guard them against a continuance in their fatal security. But neither could this be granted: Abraham tells him, that they bad the Scriptures in their hands; and that, if they would not attend to them, any message from the dead would be of no avail.

From this solemn declaration we shall take occasion to shew,

I.

The use and office of the Holy Scriptures

This is plainly intimated in our text. The Rich Man had solicited that Lazarus might be sent to warn his brethren, lest they also should come into that place of torment. The reply was, that they had the Scriptures, and should attend to them: whence it appears that,
The use of the Scriptures is to guide men to heaven
[They are intended to shew us the way thither, and to guard us against every erroneous path This they do with the utmost plainness and fidelity; insomuch that, if studied with diligence and prayer, they will assuredly make us wise unto salvation through faith that is in Christ Jesus. There certainly are passages in them difficult to be understood: but the great and essential truths are stated in so clear a manner, that he who runs may read them. Who that searches the Scriptures can doubt the issue of a carnal and worldly life? To be carnally-minded is death. Or who can doubt the acceptance of a sinner that humbles himself before God, and flees to Christ for refuge? Will it be found that any one was ever cast out, who came unto God through Christ? In a word, there is no instruction wanted, which is not contained in the sacred volume, and conveyed too in the most edifying manner. Its warnings are most solemn, its invitations most earnest, its expostulations most affectionate, its promises most enlarged If only we pay attention to them, we shall infallibly be kept from the paths of the destroyer [Note: Psa 17:4.], and have our feet guided into the way of peace.]

For this end they are fully sufficient
[Nothing is wanting in them, God himself being witness The Old Testament writers and the New, alike declare the sufficiency of Scripture for every end that can be desired [Note: Psa 19:7-11. 2Ti 3:16-17.] It is the rod of Gods strength, whereby he effects his work upon the souls of men, quickening the dead [Note: Psa 119:93. Jam 1:18.], sanctifying the unclean [Note: Joh 15:3. Eph 5:26.], comforting the afflicted [Note: Psa 107:20.], and saving the lost [Note: Jam 1:21.] And all that is wanting to render the word effectual, is to get it applied to our hearts by the Spirit of God [Note: 1Th 1:5.]: when so applied, it becomes the power of God to the salvation of our souls [Note: Rom 1:16.].]

It must be remembered, however, that whilst the Scriptures are so powerful to save those who use them aright, they declare most unequivocally,

II.

The hopeless state of those who disregard them

The Rich Man imagined, that, if some new method were used for the conversion of his brethren, it would be successful; but Abraham informed him, that, where the Scriptures were ineffectual, not even a messenger from the dead would be of any avail;

1.

To convince the unbelieving

[Though a messenger from the dead might be instrumental to awaken the attention of a person to the Scriptures, he could not convince him of any one truth contained in them. For what could he say that is not contained in the Scriptures? He could only affirm, that the truth of what they declared was now ascertained and felt by him, and placed beyond the reach of doubt. But this has been already declared by all the inspired writers, who in successive ages sealed the truth with their blood. Besides, the Scriptures corroborate their testimony by a thousand other proofs, which a person coining from the dead could not supply: and consequently, he who rejects the weightier evidence, would not be likely to be convinced by that which would he comparatively light. But the experiment has been made. Lazarus was raised from the dead: but many who saw him after his restoration to life, so far from being convinced by the miracle, sought to put him to death, lest a conviction should be wrought by it in the minds of others. Moreover, when our Lord rose from the dead, the soldiers, who guarded his tomb, went and announced it to the Jewish rulers: but they, instead of being suitably impressed by it, and acknowledging the truth of Christs Messiahship, instantly fabricated a falsehood, and bribed the soldiers to attest it; and the soldiers actually accepted the bribe, and attested the falsehood, and joined in denying the truth of Christs resurrection, even within an hour after they themselves had beheld it: so little power has any sight, however terrific or unquestionable, to convince a mind that is biassed by prejudice, and blinded by the devil.]

2.

To convert the impenitent

[The sight of a person clothed with the splendour of heaven or the terrors of hell, would surprise and alarm; but it would never convert a soul. The same lusts that counteract the influence of the written word, would soon efface the impressions which any such spectacle might produce. The love of sin would still remain as strong as ever; and a desire to defer to a more convenient season that work, to which men are so radically averse. The effect of such a sight might be strong at the time; but it would gradually wear away; and probably ere long become a subject of derision. We know how frequently such declensions are found after a person has been alarmed by some awful providence or some awakening discourse: we know also how the Israelites forgat the Lord at the Red Sea, even at the Red Sea: and we are well assured, that they who can withstand the voice of God in his word, would equally withstand the voice of a fellow-creature, whether he should come down from heaven, or ascend from hell. Even if heaven and hell were opened to their view, the impression would be only transient; for, to convert a soul, is the work of God [Note: Eph 2:10.]; and his power only can effect it [Note: 1Co 3:5-7; 1Co 5:4.].]

We may learn from hence,
1.

In what an awful condition are the impenitent hearers of the Gospel!

[Many hear the Gospel, and approve it, who yet are never truly converted by it, never stirred up to flee from the wrath to come, never quickened to lay hold on eternal life: religion never becomes the one business of their lives: they never engage in it as the voluptuary in his pleasures, or as the worldling in his pursuits: they may go on in a round of observances; but they want the life and power of godliness; their religion is destitute of zest, and earnestness, and uniformity Now these persons withstand the most powerful engine which God himself employs for the conversion of the world. If they had never heard the sound of the Gospel, there might be hope that they would submit to it as soon as it should reach their ears: but they have heard it, and continue to resist its power, or to yield to it only a feigned and limited obedience. Let such persons consider the warning given them by St. James: for, whilst they are hearers only, and not doers, of the law, they fearfully deceive their own souls: it is the doer of it only, that shall be blessed in his deeds [Note: Jam 1:22-25.]. Let us then examine what effects the Gospel produces upon us; let us see what conformity there is in our spirit and conduct to the examples of Christ and his Apostles: it is not by a mere outward morality that we must judge of ourselves, but by the spirituality of our minds, and the heaven-liness of our lives. It is to this, that Moses, and the Prophets invite us; and, if we hear them not to this end, we hear them altogether in vain.]

2.

How inexcusable are they who will not hear the Gospel!

[Various are the grounds on which men slight the everlasting Gospel: some think it too early in life to pay any attention to it; others are too busy; others take up a prejudice against it; others are deterred by the fear of man. But what would they say to us, who are now fixed in their eternal state, if they were permitted to come and declare their minds? Would the blest inhabitant of heaven tell us, that his reward is too small a compensation for his labour, and that he regrets having paid so much attention to the concerns of his soul? Or would the wretched companion of devils and damned spirits represent his sufferings as unworthy to be regarded, and tell us that we need give ourselves no trouble to escape them? No: whether it should be the Rich Man from hell, or Lazarus from heaven, that should come to us, his testimony would be, The fear of the Lord, that is wisdom, and to depart from evil, that is understanding. Beware therefore, brethren, lest you suffer any thing to divert your attention from the Gospel of Christ. Be thankful that it is not yet too late for you to lift up your voice in prayer to God. Read the Scriptures, with prayer for the teachings of Gods Spirit, and improve every opportunity of hearing them explained to you in public: they are given you as a light shining in a dark place; and it becomes you to take heed to them without delay [Note: 2Pe 1:19.]. With our Lord, therefore, I say, Search the Scriptures; or, in the words of our text, You have Moses and the Prophets, hear them.]

3.

What cause of thankfulness have they who have heard it with effect!

[This is a mercy to you from God, the richest mercy that God himself could bestow. It is God alone can give us an understanding, that we may know him that is true: and if he had not opened your understandings, you would still have been as blind as ever. Know then to whom you are indebted: and let it be the labour of your lives to express a just sense of the obligations conferred upon you. But how shall you do this to the best purpose? I answer, Look around you, and see how many there are regardless of the Scriptures, and of the state to which they are hastening. Unhappy creatures! they have many friends or relatives that would gladly come from heaven or from hell to warn them: but no such intercourse can be allowed. They have the Scriptures, both of the Old and New Testament; and if they disregard these, no other means of salvation will be afforded them. But it is not prohibited to living saints to warn them: you may have access to them as often as you please, and even a more favourable access, than a disembodied spirit could have. To you they may listen without any terror or dismay. Improve then the opportunity that is afforded you. Freely ye have received, freely give. It is not for yourselves only that God has given you light, it is for others also; that you may put it on a candlestick, and give light to all around you. You have some brethren or friends; go to them as an angel of light: and may God succeed your endeavours, to the salvation of many souls!]

END OF VOL. XII.

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

29 Abraham saith unto him, They have Moses and the prophets; let them hear them.

Ver. 29. Let them hear them ] Hell is to be escaped by hearing the word read and preached, Joh 5:25 ; Isa 55:3 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

29. ] , . Rom 10:17 . ‘Auditu fideli salvamur, non apparitionibus.’ Bengel. This verse furnishes a weighty testimony from our Lord Himself of the sufficiency then of the O.T. Scriptures for the salvation of the Jews. It is not so now .

Fuente: Henry Alford’s Greek Testament

Luk 16:29 . , etc.: cf. Luk 18:20 , where Jesus refers the ruler to the commandments. Moses, or the law, and the prophets = the O.T., the appointed, regular means of grace.

Fuente: The Expositors Greek Testament by Robertson

Moses and the prophets. The latter including the historical books. See App-1. Referring to Luk 16:16. Compare Joh 1:45; Joh 5:39, Joh 5:46.

Moses. See note on Luk 5:14.

Fuente: Companion Bible Notes, Appendices and Graphics

29.] , . Rom 10:17. Auditu fideli salvamur, non apparitionibus. Bengel. This verse furnishes a weighty testimony from our Lord Himself of the sufficiency then of the O.T. Scriptures for the salvation of the Jews. It is not so now.

Fuente: The Greek Testament

Luk 16:29. , saith) Abraham gives no answer on the point, whether Lazarus could be sent by him to the brothers of the rich man. There is not, certainly, such a wide gulf separating from the earth either heaven or hell, as separates the two latter from one another.-, Moses) A personification for the Law, appropriately used here as being in antithesis to Lazarus. It is just the same as if they had Moses face to face. [Besides these means of conviction, we are supplied amply with the words of Christ and the writings of His witnesses, by whom also the resurrection from the dead is solemnly affirmed.-V. g.] The scope of this narrative is to commend Scripture, which the Pharisees despised, being covetous, Luk 16:14, justifying and exalting themselves, Luk 16:15, and despising the law, Luk 16:17, all which feelings of the Pharisees are utterly swept away by Scripture. Moses and the prophets are here considered especially, inasmuch (in so far) as they testify concerning Christ Jesus, Luk 16:16, whom the Pharisees were deriding, Luk 16:14.-, let them hear) This is said sternly. No man is compelled. It is in the believing hearing of the word that we are saved, not by means of apparitions. Herod, as being one not desirous to hear, is not permitted to see a miracle. The question as to mens state after death is less openly and less at large treated of in the Old Testament [than in the New]; and yet that which is revealed on the subject must suffice for leading men (the Jews) to repent. They are mistaken who suppose that it is only by the revelation of those mysteries that the ungodly are to be gained over to religion.

Fuente: Gnomon of the New Testament

have: Luk 16:16, Isa 8:20, Isa 34:16, Mal 4:2-4, Joh 5:39-45, Act 15:21, Act 17:11, Act 17:12, 2Ti 3:15-17, 2Pe 1:19-21

Reciprocal: Ecc 12:12 – by these Son 8:2 – who Jer 6:16 – Stand Mal 4:4 – the law Mar 8:12 – Why Joh 5:47 – General Act 24:14 – in the law Act 26:22 – the prophets Rom 3:2 – because Rom 4:1 – Abraham Rom 10:17 – faith

Fuente: The Treasury of Scripture Knowledge

9

The brothers had the law of Moses which would lead them in the right way of life, if they would hear (heed) its teaching.

Fuente: Combined Bible Commentary

Abraham saith unto him, They have Moses and the prophets; let them hear them.

[They have Moses and the prophets.] The historical books also are comprehended under the title of the Prophets; according to the common acceptation of the Jews, and the reading in their synagogues: “All the books of the Prophets are eight; Joshua, Judges, Samuel, the Kings, Jeremiah, Ezekiel, Isaiah, and the twelve.” So the Gemara also reckons them. So we find the Octateuch of the Prophets; as well as the Pentateuch of Moses; in Photius; of which we have spoken elsewhere.

But are the Hagiographa excluded, when mention is made only of the law and the prophets? Our Saviour speaks after the usual manner of their reading Moses and the Prophets in their synagogues; where every ordinary person, even the most rude and illiterate, met with them, though he had neither Moses nor the prophets nor the Hagiographa at his own house. Indeed, the holy writings; were not read in the synagogues (for what reason I will not dispute in this place), but they were, however, far from being rejected by the people, but accounted for divine writings, which may be evinced, besides other things, even from the very name. Our Saviour therefore makes no mention of them, not because he lightly esteems them, but because Moses and the prophets were heard by every one every sabbath day; and so were not the Hagiographa.

Fuente: Lightfoot Commentary Gospels

Luk 16:29. They have Moses and the prophets, i.e., the Old Testament.

Let them hear them. This implies that these men, though children of Abraham and possessors of the Old Testament, had never rightly attended to it.

Fuente: A Popular Commentary on the New Testament

That is, they have the inspired writings of Moses and the prophets, which sufficiently declare the mind and will of God to mankind, and therefore it is unreasonable to expect any farther revelation.

Learn thence, that a standing revelation of God is evidence sufficient for divine things: it is a more certain way of conveyance, and more secured from imposture.

Secondly, that there is a sufficient evidence that Moses and the prophets, or the writings of the holy scriptures, are of divine authority, and therefore to be read and heard, to be believed and assented to: They have Moses, etc.

Fuente: Expository Notes with Practical Observations on the New Testament