John Calvin Commentary Luke 16:29

"But Abraham saith, They have Moses and the prophets; let them hear them." — Luke 16:29 (ASV)

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. 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 the men of their own age while they lived, but it was with the design that posterity should derive the same advantage from their writings.

Since it is God's will that we should receive instructions about a holy life in this manner, 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, this wicked saying—or rather, this grunting of hogs—is frequently heard, as we are aware: that it is foolish for men to distress themselves with fears about an uncertain matter, since no one has ever returned to bring us news about hell.

To counteract every such enchantment of Satan, Christ draws their attention to the Law and the Prophets, in accordance with that passage in the writings of Moses:

It is not in heaven, that you should say, Who shall go up for us to heaven, and bring it to us, that we may hear it, and do it? Neither is it beyond the sea, that you should say, Who shall go over the sea for us, and bring it to us, that we may hear it, and do it? But the word is very near you, even in your mouth, and in your heart, that you should do it.
(Deuteronomy 30:12–14).

Those who ridicule as fabulous what Scripture testifies about the future judgment will one day feel how shocking is the wickedness of belying the holy oracles of God. From such lethargy Christ arouses his followers, so that they may not be deceived by the hope of escaping punishment, and thus fail to make good use of 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 for it to gain the assent of all. So thoroughly is the human mind infected with a depraved curiosity that most people are always gaping after new revelations.

Now, since nothing is more displeasing to God than when people are so eager to go beyond due bounds, he forbids them to inquire of magicians and soothsayers about the truth, or to consult pretended oracles in the manner of the Gentiles. 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 (Deuteronomy 18:9, 15).

But if the prophets were sent for the express purpose that God might keep his people under the guidance of his word, whoever is not satisfied with this method of instruction is not motivated by a desire to learn, but is tickled by ungodly wantonness. Therefore, God complains that He is insulted when He alone is not heard from the living to the dead (Isaiah 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 fuller 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 short, if we do not permit ourselves to be regulated by the word of God. Hence we also infer how solid the faith of Papists is concerning 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.”;” — “since it rests and is founded only on apparitions and vain imaginations of certain giddy brains.”