Prayer to Saints, and Purgatory. These are two points of doctrine, upon which I think that we may regard this parable as throwing light, without straining its words to purposes for which they were not intended.
I. The first doctrine to which I allude is that of prayer to saints. (1) I observe that the description of the resting-place of the blessed, as "Abraham's bosom," is the adoption of a merely Jewish figure for the condition of the departed. To be taken to that place in which Abraham, the head and father of their race, was, and to remain in his society, was to the mind of a pious Jew the fulfilment of all his soul's hopes; and the Lord, not desiring to raise the veil which hides the mysteries of the unseen world, adopted a description of the regions of the departed which at once explained itself to those whom He addressed, inasmuch as they were Jews. (2) Even if we do look upon the prayer of the rich man to Abraham as an example of a prayer to a saint, still that prayer was not answered. Abraham, without saying whether he had or had not the power to grant the request, shows why it would be wrong that it should be granted. The five brethren were in the hands of the Judge of all the earth, who would assuredly do right; and therefore it would be useless for him to interfere in a matter which was in God's own hands. This seems to point out the immorality of allprayers made to saints. For why are not the prayers made to God Himself? The conduct of Abraham seems to show that prayers to saints must either be unanswered and therefore vain, or else answered at the expense of interfering with the all-wise government of a just and jealous God.
II. The doctrine of purgatory. The rich man seems to me to be himself the best evidence we can have of the entire impossibility of changing the condition of those whose time of trial has terminated, and whose time of retribution has come; for those reasons which prevented the prayer offered to Abraham from being answered, though it is true that that prayer was one offered by a sinner in his torment, are quite as cogent when they are applied to prayers offered upon earth by the friends who have been left behind. The parable shows us, not only the futility of the prayers of the dead for their surviving friends, but also the emptiness of the prayers of surviving friends for the dead. There is a great gulf fixed; the saint cannot pass it to help the sinner, neither can the sinner pass it to claim the company of the saint.
Bishop Harvey Goodwin, Parish Sermons,5th series, p. 276.