Luke 16

Luke 16:1

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): From this we learn then, that we are not ourselves the masters, but rather the stewards of the property of others. — Catena Aurea by Aquinas

Athenagoras of Athens: I HAVE often said to you in my discourses, that there is one fictitious and false conception prevalent among men, which multiplies their transgressions, and diminishes the good which we ought, each of us, to do. And this false conception is, that all that we have to enjoy in this life we possess as lords and masters. And on account of this notion we do fiercely fight and war and contend for it and protect it to the uttermost as a precious possession. Now the truth of the matter is not so, but quite otherwise. For none of those things which we have received is our own, nor do we as absolute possessors and lords dwell in this life as in a house of our own; but as sojourners, and strangers, and wanderers, and when we do not expect it, we are led whither we would not go. And when it seems good to the Lord we are deprived of the possession of our wealth. Wherefore the enjoyment of this perishable life is very liable to change. He who is to-day glorious, is to-morrow an object of pity, eliciting compassion and help. He who is now prosperous and flourishing in wealth, suddenly finds himself poor, without even bread to support life. In this respect especially does our God surpass mortals, in that he is always the same, and in the same state, and possesses life and glory and power inalienable. Why I have thus begun my discourse, is perhaps already perceived by those who are attentive and intelligent. Luke has fashioned us a parable that, by way of preface, was just now read to us, in which he describes the steward of other men’s goods as groaning and troubled, because, being luxurious and extravagant, he has heard from the master of the money and property, the words, “Give an account of thy stewardship and depart, for I will not suffer thee to revel in my possessions, as though they were thine own.” Now this is not the narrative of a thing that really took place, but the fiction of a parable, which by obscure sayings inculcates moral virtue. Know then, that each one of you is an administrator of what belongs to another; cast off then the pride of authority, and put on the humility and prudence of a steward, accountable for his acts. Be always waiting for your Lord, to whom with fear you must render a strict account. For you are a sojourner who has received the privilege of only a temporary and fleeting use of the things in your possession. And if you are in doubt about this, observe what happens, and be taught by experience, that trustworthy teacher. You possess an estate, having either inherited it from your fathers, or obtained it by some exchange. Call up therefore in memory and count over, if you can, all who have occupied it before you. And direct your mind also to the time to come, and think how many are to occupy it after you. Then tell me who owns it, and to whom does it especially belong; those who have had it, or those who now have it, or those who in the future are to have it? For if some one should in some way or other call them all together, the owners would be found more numerous than the clods. And, further, if you wish to see exactly what our life is like, call to mind if ever in summer, while traveling, you have seen a flourishing tree extending far enough in breadth and height to serve with its shadow the purpose of a shelter. You were glad to come under its shade, and there you remained as long as possible. And when it was necessary to move on, even as you were thinking of setting off again, another wayfarer appeared. And you took up your luggage while he laid his down and appropriated all your conveniences, the. bed of leaves, the fire, the shade of the tree, the water flowing by. And he began to recline and rest, while you resumed your walk. He, too, enjoyed the place and then left it. And that one tree was, in a single day, the temporary lodging-place for perhaps ten strangers. And that which was enjoyed by all belonged to but one owner. And thus also the abundance of our life here delights and supports many, while it belongs to God alone, who has imperishable and indestructible life. You can call to mind an inn where, when traveling, you have put up. There, as you brought nothing with you, you were provided with many things, bed, table, drinking-cups, a plate and other dishes of all sorts. But perhaps before you had used them as long as you wished, another came, panting, covered with dust and hard after you, forcing you from the inn and demanding as though they were his own the things that really belonged to neither of you. Such, brethren, is our life, and, if anything, it is still more transitory than the things I have mentioned. And I wonder at the way men say, “my estate,” and “my house,” and thus appropriate by an idle syllable things which are not theirs, and, with two deceptive letters, clutch things belonging to others. For as on the stage no one actor has exclusive right to any given character, but any actor may assume |53 it, so is it in the case of the earth and its material things. Men one after another put them on and off like garments. Tell me, is there anything more enduring than a kingdom? And yet, consider the palaces, search for the royal robes. You will find that many of these have covered the bodies of several successive kings. And in like manner also the crowns, and the clasps, and the girdles—-all an unstable heritage, a property common to them all, passing over from those who go to those who remain. And of what worth are the possessions of magistrates, the canopy, the silver chariot, the golden wand? Do not these things always attend the magistrate, yet never the same one long, but each for a little season? For as the bier receives now one form, now another, so also the insignia of office pass from one magistrate to another. Hence, too, the apostle has uttered very many calls to us indicative of this thought. “For the fashion of this world passeth away”; and the phrase, “As having nothing, and yet possessing all things”; and again, “Who use it as not abusing it.” For all these sayings have this one intent, that it becomes us to live as creatures of a day, awaiting the signal for our departure. And that you may clearly see that you are subject to the laws and ordinances of the Lord, to which it is incumbent on you strictly to conform, first, learn from self-observation that both your body and soul are wholly subject to the commands of virtue, and you are not master even of yourself, but it behooves you to act as a steward both in word and deed, and in every movement of your life. You have received from the Creator a body composed of many members and endowed with five senses for the needs of life. And not even these are free and independent, but each is subject to law. And first, the eye is commanded, “Look upon nature and behold what it is right to see: the sun, illuminating all the world; the moon, shining upon the gloom and dusk of night; the stars also giving us of themselves no great or independent light, but reflecting the beauty they receive. Behold the earth, hairy with plants and herbs”; the sea when it lies fixed in perfect calm, spread out like a level plain. For the sight of these and similar things benefit us. But other sights, which through the eye introduce harm into the soul, shun and flee, and put a veil over your eyes that you may not see. For it is better to darken the sense of sight, when it affords occasion for “the deeds of darkness.” On this account, the Lord said to us through Matthew in the lesson of yesterday: “Every one that looketh on a woman to lust after her hath committed adultery with her already in his heart.” And it is better to cut out the eye than that it should look upon things inordinate and lustful. And the ear also has been forbidden to listen to anything that is evil. But it is right that it be alert to hear whatever is good, that it may transmit to the soul profitable words. But if any evil companion, ready to deal out plague and destruction approach it, and be on the point of pouring into it filth, one should flee from him as from a venomous beast. Let the tongue also, together with the mouth, exercise discretion. Let it say what is right; but let it refrain from forbidden things—-reproaches, slanders, unjust accusation, evil speaking against the brethren, blasphemy against God; and let it utter those things that are of good report, and pious; let it counsel good works, and let every man repeat the words of the sacred Psalmist: “I said, I will set a watch over my ways, that I sin not with my tongue:” again, “With their tongues they deal treacherously:” and again, “Why gloriest thou in evil, O man mighty in iniquity? All the day has thy tongue discoursed injustice; as a sharpened razor thou hast wrought deceit.” Let the tongue taste profitable things. Let the nose also exercise discretion, not always scenting luxury, nor drawing into the head fragrant odors of costly perfumes. For against such things Isaiah vehemently inveighs. Let the hand, too, remember the commandments, that it touch not all things indiscriminately. Let it be outstretched in almsgiving, not in plundering. Let it keep its own, not wickedly seize the things of others. Let it in beneficent visitation touch the bodies that are feeble and distressed, not those that are lustful and devoted to fornication. This discourse has shown us that we are not our own masters, but stewards, for whoever is subject to laws and ordinances is a bond-servant and subject of the lawgiver. And if the members of our body are not free from authority, but regulated with reference to their functions, by the will of the Lord, what should be said to those who think that they have, without accountability, the possession of gold and silver and land and all other things? O man, nothing is your own. You are a slave and what is yours belongs to your Lord. For a slave has no property that is really his own. For naked you were brought into this life. What you have you have received by the dispensation of your Lord; whether you inherited it from a father, since God has so commanded,—-for parents, he says, shall divide their possessions among their children, or have acquired affluence by marriage,—-for marriage also and the things connected with it are ordained by God, or by trade and agriculture and other agencies, God cooperating in them. You see, then, it has been made evident that you have received things which are not your own. Let us now further observe what is incumbent on you, and what kind of control you have over them. Give to the hungry, clothe the naked, heal the afflicted, do not neglect the needy nor the outcast at the corners of the streets. Do not be anxious about yourself, nor stop to |60 consider how you will live to-morrow. If you do these things the Scripture says that you shall be honored by the Lawgiver. But if you do not heed the command, you shall be severely punished. These things I do not regard as characteristic of one who is irresponsible and lives in independence. But on the contrary, these numerous and repeated commands suggest to me a man strictly governed, subject to a master’s laws, and rigidly accountable for his conduct as an administrator. But we, living how heedlessly, neglect the wretched and the poor, while they die in misfortune; and vying with each other in lavishness, spend our money on vanities, supporting a multitude of prodigal flatterers, and trailing after us hordes of ill-starred parasites; again, scattering our wealth to gladiators, and for wild beasts, and giving for horse-breeding |61 regardless of expense; and again, spending our abundance on jugglers and actors and persons equally worthless. And we have a fruitless experience, and one bordering on madness; for from expenditure that brings uncounted gain, and eternal salvation, we resolutely withhold our money, refusing to part with even a few obols; but where the expenditure is the occasion of sin and of countless pains and of the fiery punishment itself, of our own accord we let it flow. Prodigality anticipates the request, and opening all our doors, we lavish our wealth on those that are without. But this is not the mind of servants waiting for their lord, but of lusty, unbridled youths given over to revels. But if you wish, my hearer, to see a steward administering with fear and wise discretion the things committed to him, open the book of David; find those words |62 where one inquiring concerning the appointed time of his end, says to God, “Lord, make me to know my end, and what is the number of my days, that I may know what I lack.” You see in these words, as an image in a mirror, the attitude of the one who prays; you see that he is very fearful; he foresees that which is to come, and, expecting judgment, is concerned about the appointed time, that the signal for his departure may not find him unprepared. And he seeks to number and know how many days still remain to him, in order that he may zealously fulfil his task before his Lord comes. Now if we carefully compare what the dying man experiences, and what the man who is cast out of his stewardship endures, we shall find that the end of each one of us is like that of a steward. For the dying man turns over his control of affairs to others, just as the steward does his keys; the latter on being cast out of an estate, the former on being cast out of the world. Deeply grieved, the steward retires from his own labors—-from the estate rich in vineyards, gardens, houses. What then do you think the dying man experiences? Does he not bewail his possessions? Does he not piteously survey his house as, against his will, he is torn from it, and forced in spite of his attachments, to go far from his treasures and storehouses? And when he comes to the appointed place, when he hears the words, “Render the account of your stewardship, show how you have obeyed the commandments, how you have treated your fellow servants, whether properly and kindly or, on the contrary, grievously and tyrannically, smiting, punishing, and withholding the alms that mercy |64 dictates,” then if he shall be able to render the master gracious, by showing that he has been a faithful servant, it shall be well with him. But if he cannot thus render him gracious there will remain for him not simply beating with rods, or the dark prison, and iron fetters, but fire unquenchable and eternal darkness, never illumined by a ray of light, and gnashing of teeth as the Gospel has plainly taught us. If indeed you are never to be cast out of your present possessions on the ground that they belong to another, revel in the world and with every sense let pleasure be unrestrained. But if these things are to be brought to an end and we are to enjoy them for no long time, let us, brethren, fear our removal hence, and live during the time of our sojourning as the Lord has commanded. Let us not be led away as prisoners for debt; but let us go as free men, taking with us an approving conscience, and such an account of our conduct as will not be condemned by the Lord. That rich man whose land brought forth abundantly, was a wicked steward of the earthly life, since in the abundance of his fruits he purposed nothing useful, but, enlarging the belly’s desire and the broad and vast pockets of greed, designed all for his own enjoyment, saying, “I will pull down my barns, and build greater, and will say to myself, Thou hast much goods laid up; take thine ease, eat, drink, and be merry.” But while he was yet speaking, the death angel stood at his side, to conduct him from the earth. A dreadful fellow slave was come to drag him from his stewardship; and what profit was there in his plan for the gratification of his selfish desires? Now |66 this has been vividly portrayed for our admonition. And what does experience teach us? Do not the events of each day loudly proclaim the truth of the parable? Do we not see the man in health at midday, dead ere the appearance of the evening star? And the man strong at evening, not alive to greet the beams of dawn? And another departing this life while eating? And who is so foolish as not to perceive at a glance that daily, now one, now another, we are being removed from our stewardship here? But the good and faithful steward, whose conscience approves his own administration of his stewardship, is of Paul’s opinion. For Paul, though the Lord did not urge him, was in haste to go to his Master, and longed for his release, and of his own accord resigned his stewardship, saying somewhere, “Wretched man that I am! who shall deliver me from the body of this death,” and again, “But for me it is well to depart and be with Christ.” But one who is earthly in mind, and really akin to the clods, being confounded at the change which overtakes him, utters such lamentations as did the man of the parable, “What shall I do, because my Lord takes away the stewardship from me? I cannot dig, to beg I am ashamed.” The lamentation of an idle and pleasure-loving man! For to weep at his departure, and to lament the sensuous enjoyments of the flesh, is proof that one is engrossed in his estate; and to be incapable of toil is the mark of an idle and supine life. For if he had been accustomed to industry, he would not have hesitated to dig. But further, to carry out the meaning of the parable, after removal to the eternal |68 world there is no longer place for importunity. And therefore let no one of them there say, “I cannot dig.” For even if he could, no one would give him the opportunity. To this life belongs the obedience of the commandments, and to the life to come the reward. So that if you have done nothing here, it will be useless for you to think of digging, since you will have left the vines behind. Nor will you benefit yourself at all by entreating. And we have a notable example of this in the story of the foolish virgins, who were delayed for lack of oil, and shamelessly asked it from those who were wise. But they got no help, and turned away unsuccessful; the narrative showing that, at the bridegroom’s appearing, no one may use another’s oil, that is, another’s rectitude, for his own benefit. For each one is |69 clothed with his own conduct as with a garment, whether it be splendid and costly, or mean and like a beggar’s cloak. But to put off this garment is not possible, nor to remove it and exchange it for another, nor to beautify and adorn it by the gift or loan of another in the time of judgment, but each one remains such as he is in truth, whether poor in good deeds or rich. But what can we say concerning the remission of debts which the unjust steward contrived, that he might through his fellow servants secure relief for himself from the hardships of his downfall? For it is not easy to convert this into allegory consonant with Scripture, but after long reflection something like this occurred to me: All of us who busy ourselves about the rest to which we are destined, by giving what is another’s, work to our own advantage; now by what is another’s I mean what belongs to the Lord. For nothing is our own, but all things belong to him. When, therefore, any one anticipating his end and his removal to the next world, lightens the burden of his sins by good deeds, either by canceling the obligations of debtors, or by supplying the poor with abundance, by giving what belongs to the Lord, he gains many friends, who will attest his goodness before the Judge, and secure him by their testimony a place of happiness. Now they are called witnesses, who have secured for their benefactors favor from the Judge, not because they inform him of anything, as though he were ignorant, or did not know, but in the sense that what has been done for them relieves those who have helped them from the punishment of their sins. For just as the blood of Abel was said to cry unto God, in like manner the good deed, too, shall be said to testify on behalf of the upright in our Lord, Christ Jesus. Now to him be glory forever and ever. Amen.

Bede: He also said to his disciples: There was a rich man who had a steward, and this one was accused before him of wasting his goods. And he called him and said to him: What is this that I hear about you? Render an account of your stewardship, for you cannot be steward any longer. Then the steward said to himself: What shall I do? For my lord is taking away the stewardship from me. I am not strong enough to dig, and I am ashamed to beg. I know what I shall do, so that when I am removed from the stewardship, they may receive me into their houses. In this steward whom the Lord cast out from his stewardship and praised him for having looked out for himself in the future, we ought not to take everything for imitation. For we should not in any way deceive our Lord, so as to make alms from this very deception, nor should we consider those, by whom we wish to be received into the eternal tabernacles, to be debtors of God and our Lord, since it is understood in this place that the just and the holy will introduce those into the everlasting tabernacles who have shared their earthly goods with their needs. Of these also He says that whoever gives a cup of cold water to one of them in the name of a disciple, will not lose his reward (Matthew X). But these parables are also contrary, so that we may understand if the one who committed fraud could be praised by the Lord, how much more will those who do works according to His command please the Lord God. Just as He also made a comparison with the unjust judge who was appealed to by the widow, to the Judge God, to whom in no way could the unjust judge be compared. By the term steward, we call those who have money, no longer masters of their own, but rather dispensers of another’s property. If they, following the example of this servant, foresee the time of the end of stewardship and the rendering of accounts diligently, easily stripped of all delight and love for earthly things, will take care to gather more friends for themselves in the future than riches in the present. He, anxiously pondering many things to himself, said: What shall I do? I am not strong enough to dig, and I am ashamed to beg. For once stewardship is taken away, we cannot dig, because, with this life ended, in which only we are permitted to work, we are no longer able to seek the fruit of good conversation, with the spade of devoted compunction. To beg is shameful. Namely, with that worst kind of begging, in which those foolish virgins were said to have begged, who, when the time of the weddings came, and the oil of virtues was lacking, said to the wise: Give us some of your oil, for our lamps are going out (Matthew XXV). And of which Solomon says: Because of the cold, the sluggard would not plough, therefore he shall beg during the harvest, and it shall not be given to him (Proverbs XX). — On the Gospel of Luke

Bede ((as quoted by Aquinas, AD 1274)): Having rebuked in three parables those who murmured because He received penitents, our Saviour shortly after subjoins a fourth and a fifth on almsgiving and frugality, because it is also the fittest order in preaching that almsgiving should be added after repentance. Hence it follows, And he said unto his disciples, There was a certain rich man.

(ex Hieron.) The bailiff is the manager of the farm, therefore he takes his name from the farm. But the steward, or director of the household, (villicus œconomus) is the overseer of money as well as fruits, and of every thing his master possesses.

A cadus in Greek is a vessel containing three urns. It follows, And he said unto him, Take thy bill, and sit down quickly, and write fifty, forgiving him the half. It follows, Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. A corus is made up of thirty bushels. And he said unto him, Take thy bill, and write fourscore, forgiving him a fifth part. It may be then simply taken as follows: whosoever relieves the want of a poor man, either by supplying half or a fifth part, will be blessed with the reward of his mercy. — Catena Aurea by Aquinas

Pseudo-Chrysostom ((as quoted by Aquinas, AD 1274)): (Hom. de Divite.) There is a certain erroneous opinion inherent in mankind, which increases evil and lessens good. It is the feeling that all the good things we possess in the course of our life we possess as lords over them, and accordingly we seize them as our especial goods. But it is quite the contrary. For we are placed in this life not as lords in our own house, but as guests and strangers, led whither we would not, and at a time we think not of. He who is now rich, suddenly becomes a beggar. Therefore whoever thou art, know thyself to be a dispenser of the things of others, and that the privileges granted thee are for a brief and passing use. Cast away then from thy soul the pride of power, and put on the humility and modesty of a steward.

(ut sup.) Meanwhile he is taken and thrust out of his stewardship; for it follows, And he called him, and said unto him, What is this that I hear of thee? give an account of thy stewardship, for thou canst be no longer steward. Day after day by the events which take place our Lord cries aloud to us the same thing, showing us a man at midday rejoicing in health, before the evening cold and lifeless; another expiring in the midst of a meal. And in various ways we go out from our stewardship; but the faithful steward, who has confidence concerning his management, desires with Paul to depart and be with Christ. (Phil. 1:23.) But he whose wishes are on earth is troubled at his departing. Hence it is added of this steward, Then the steward said within himself, What shall I do, for my Lord taketh away from me the stewardship? I cannot dig, to beg I am ashamed. Weakness in action is the fault of a slothful life. For no one would shrink who had been accustomed to apply himself to labour. But if we take the parable allegorically, after our departure hence there is no more time for working; the present life contains the practice of what is commanded, the future, consolation. If thou hast done nothing here, in vain then art thou careful for the future, nor wilt thou gain any thing by begging. The foolish virgins are an instance of this, who unwisely begged of the wise, but returned empty. (Matthew 25:8.) For every one puts on his daily life as his inner garment; it is not possible for him to put it off or exchange it with another. But the wicked steward aptly contrived the remission of debts, to provide for himself an escape from his misfortunes among his fellow-servants; for it follows, I am resolved what to do, that when I am put out of the stewardship, they may receive me into their houses. For as often as a man, perceiving his end approaching, lightens by a kind deed the load of his sins, (either by forgiving a debtor his debts, or by giving abundance to the poor,) dispensing those things which are his Lord’s, he conciliates to himself many friends, who will afford him before the judge a real testimony, not by words, but by the demonstration of good works, nay moreover will provide for him by their testimony a resting-place of consolation. But nothing is our own, all things are in the power of God. Hence it follows, So he called every one of his Lord’s debtors unto him, and said unto the first, How much owest thou unto my Lord? And he said, A hundred casks of oil. — Catena Aurea by Aquinas

Theophylact of Ohrid ((as quoted by Aquinas, AD 1274)): Next, that when we exercise not the management of our wealth according to our Lord’s pleasure, but abuse our trust to our own pleasures, we are guilty stewards. Hence it follows, And he was accused to him. — Catena Aurea by Aquinas

Luke 16:5

Bede: Then, having called each one of his lord’s debtors, he said to the first: How much do you owe my lord? And he said: A hundred measures of oil. And he said to him: Take your bill, and sit down quickly, and write fifty. Then he said to another: And you, how much do you owe? Who said: A hundred measures of wheat. And he said to him: Take your bill, and write eighty. A measure is a Greek amphora, containing three urns. A “corus” comprises thirty modii. Now, as to having the debtor write fifty out of a hundred measures of oil, and eighty out of a hundred measures of wheat, I think it means nothing else but that whatever a Jew did for priests and Levites should abound in righteousness in the Church of Christ beyond that of the scribes and Pharisees, so that whereas they gave tithes, these should give half, as Zacchaeus did not only from his fruits but from his very goods. Or certainly doubling the tithes, so that by giving two tithes, they exceed the expenses of the Jews. Unless perhaps someone thinks simply that every person who alleviates the indigence of any poor saint, either by half, or certainly by one-fifth, as twenty or fifty to a hundred, will be granted a sure reward of their mercy. — On the Gospel of Luke

Luke 16:6

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (de Qu. Ev. l. ii. qu. 34.) Or because out of the hundred measures of oil, he caused fifty to be written down by the debtors, and of the hundred measures of wheat, fourscore, the meaning thereof is this, that those things which every Jew performs toward the Priests and Levites should be the more abundant in the Church of Christ, that whereas they give a tenth, Christians should give a half, as Zaccheus gave of his goods, (Luke 19:8.) or at least by giving two tenths, that is, a fifth, exceed the payments of the Jews. — Catena Aurea by Aquinas

Luke 16:7

Origen of Alexandria: What the Gospel of “the unjust steward” says is also an image of this matter. He says to the debtor [of one hundred measures of wheat], “Take your bill, sit down, and write eighty,” and the other things that are related. You see that he said to each man, “Take your bill.” It is evident from this that the documents of sin are ours, but God writes documents of justice. The apostle says, “For you are an epistle written not with ink, but with the Spirit of the living God; not in tables of stone, but in the fleshly tables of the heart.” You have in yourselves documents of God and documents of the Holy Spirit. If you transgress, you yourself write in yourselves the handwriting of sin. Notice that at any time when you have approached the cross of Christ and the grace of baptism, your handwriting is fastened to the cross and blotted out in the fountain of baptism. Do not rewrite later what has been blotted out or repair what has been destroyed. Preserve only the documents of God in yourself. Let only the scripture of the Holy Spirit remain in you. — HOMILIES ON Genesis 13.4

Luke 16:8

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (ubi sup.) The steward whom his Lord cast out of his stewardship is nevertheless commended because he provided himself against the future. As it follows, And the Lord commended the unjust steward, because he had done wisely; we ought not however to take the whole for our imitation. For we should never act deceitfully against our Lord in order that from the fraud itself we may give alms.

(ubi sup.) On the other hand this parable is spoken, that we should understand that if the steward who acted deceitfully, could be praised by his lord, how much more they please God who do their works according to His commandment.

(Serm. 113.) That which the Hebrews call mammon, in Latin is “riches.” As if He said, “Make to yourselves friends of the riches of unrighteousness.” Now some misunderstanding this, seize upon the things of others, and so give something to the poor, and think that they are doing what is commanded. That interpretation must be corrected into, Give alms of your righteous labours. (Prov. 3:9. LXX.) For you will not corrupt Christ your Judge. If from the plunder of a poor man, you were to give any thing to the judge that he might decide for you, and that judge should decide for you, such is the force of justice, that you would be ill pleased in yourself. Do not then make to yourself such a God. God is the fountain of Justice, give not your alms then from interest and usury. I speak to the faithful, to whom we dispense the body of Christ. But if you have such money, it is of evil that you have it. Be no longer doers of evil. Zaccheus said, Half my goods I give to the poor. (Luke 19:8.) See how he runs who runs to make friends of the mammon of unrighteousness; and not to be held guilty from any quarter, he says, I If hare taken any thing from any one, I restore fourfold. According to another interpretation, the mammon of unrighteousness are all the riches of the world, whenever they come. For if you seek the true riches, there arc some in which Job when naked abounded, when he had his heart full towards God. The others are called riches from unrighteousness; because they are not true riches, for they are full of poverty, and ever liable to chances. For if they were true riches, they would give you security.

(de Quæst. Ev. l. ii. q. 34.) Or the riches of unrighteousness are so called, because they are not riches except to the unrighteous, and such as rest in their hopes and the fulness of their happiness. But when these things are possessed by the righteous, they have indeed so much money, but no riches are theirs but heavenly and spiritual.

(Serm. 113.) For who are they that shall have everlasting habitations but the saints of God? and who are they that are to be received by them into everlasting habitations but they who administer to their want, and whatsoever they have need of, gladly supply. They are those little ones of Christ, who have forsaken all that belonged to them and followed Him; and whatsoever they had have given to the poor, that they might serve God without earthly shackles, and freeing their shoulders from the burdens of the world, might raise them aloft as with wings.

(de Quæst. Ev. l. ii. q. 34.) We must not then understand those by whom we wish to be received into everlasting habitations to be as it were debtors of God; seeing that the just and holy are signified in this place, who cause those to enter in, who administered to their necessity of their own worldly goods.

(de Qu. Ev. lib. ii. q. 36.) But these things were not spoken indifferently or at random. For no one when asked whether he loves the devil, answers that he loves him, but rather that he hates him; but all generally proclaim that they love God. Therefore either he will hate the one, (that is, the devil,) and love the other, (that is, God;) or will hold to the one, (that is, the devil, when he pursues as it were temporal wants,) and will despise the other, (that is, God,) as when men frequently neglect His threats for their desires, who because of His goodness flatter themselves that they will have impunity. — Catena Aurea by Aquinas

Augustine of Hippo: Why did the Lord Jesus Christ present this parable to us? He surely did not approve of that cheat of a servant who cheated his master, stole from him and did not make it up from his own pocket. On top of that, he also did some extra pilfering. He caused his master further loss, in order to prepare a little nest of quiet and security for himself after he lost his job. Why did the Lord set this before us? It is not because that servant cheated but because he exercised foresight for the future. When even a cheat is praised for his ingenuity, Christians who make no such provision blush. I mean, this is what he added, “Behold, the children of this age are more prudent than the children of light.” They perpetrate frauds in order to secure their future. In what life, after all, did that steward insure himself like that? What one was he going to quit when he bowed to his master’s decision? He was insuring himself for a life that was going to end. Would you not insure yourself for eternal life? — SERMON 359A.10

Basil of Caesarea ((as quoted by Aquinas, AD 1274)): (Hom. de Avar.) Or if thou hast succeeded to a patrimony, thou receivest what has been amassed by the unrighteous; for in a number of predecessors some one must needs be found who has unjustly usurped the property of others. But suppose that thy father has not been guilty of exaction, whence hast thou thy money? If indeed thou answerest, “From myself;” thou art ignorant of God, not having the knowledge of thy Creator; but if, “From God,” tell me the reason for which thou receivedst it. Is not the earth and the fulness thereof the Lord’s? (Ps. 24:1.) If then whatever is ours belongs to our common Lord, so will it also belong to our fellow-servant. — Catena Aurea by Aquinas

Bede ((as quoted by Aquinas, AD 1274)): The children of light and the children of this world are spoken of in the same manner as the children of the kingdom, and the children of hell. For whatever works a man does, he is also termed their son.

(ex Hier.) Let then the covetous hear this, that we can not at the same time serve Christ and riches; and yet He said not, “Who has riches,” but, who serves riches; for ho who is the servant of riches, watches them as a servant; but he who has shaken off the yoke of servitude, dispenses them as a master; but he who serves mammon, verily serves him who is set over those earthly things as the reward of his iniquity, and is called the prince of this world. (John 12:31, 2 Cor. 4:4.) — Catena Aurea by Aquinas

Bede: And the lord praised the unjust steward because he had acted prudently. For the children of this age are wiser than the children of light in their generation. Let the wise of this world hear, that they may abandon foolish wisdom and learn the wisdom of God’s foolishness, how greatly divine equity has valued their wisdom, whom He remembers not as truly wise, but wise in their generation. As it is said elsewhere: Woe to those who are wise in their own eyes and prudent in their own sight (Isaiah 5). And also, by calling the lovers of eternal life children of light, He reproves those who are wise to do evil but know not how to do good as being children of darkness. The children of light and the children of this age are so called, just as the children of the kingdom and the children of perdition. For each one is named a child of that of which he performs the works. — On the Gospel of Luke

Cyprian: But if Christ’s disciples are unwilling to learn from Christ what veneration and honour is due to the name of the Father, still let them learn from earthly and secular examples, and know that Christ has declared, not without the strongest rebuke, “The children of this world are wiser in their generation than the children of light.” In this world of ours, if any one have offered an insult to the father of any; if in injury and frowardness he have wounded his reputation and his honour by a malevolent tongue, the son is indignant, and wrathful, and with what means he can, strives to avenge his injured father’s wrong. Think you that Christ grants impunity to the impious and profane, and the blasphemers of His Father, and that He puts away their sins in baptism, who it is evident, when baptized, still heap up evil words on the person of the Father, and sin with the unceasing wickedness of a blaspheming tongue? Can a Christian, can a servant of God, either conceive this in his mind, or believe it in faith, or put it forward in discourse? And what will become of the precepts of the divine law, which say, “Honour thy father and thy mother? " If the name of father, which in man is commanded to be honoured, is violated with impunity in God, what will become of what Christ Himself lays down in the Gospel, and says, “He that curseth father or mother, let him die the death; " if He who bids that those who curse their parents after the flesh should be punished and slain, Himself quickens those who revile their heavenly and spiritual Father, and are hostile to the Church, their Mother? An execrable and detestable thing is actually asserted by some, that He who threatens the man who blasphemes against the Holy Spirit, that he shall be guilty of eternal sin, Himself condescends to sanctify those who blaspheme against God the Father with saving baptism. And now, those who think that they must communicate with such as come to the Church without baptism, do not consider that they are becoming partakers with other men’s, yea, with eternal sins, when they admit without baptism those who cannot, except in baptism, put off the sins of their blasphemies. — Epistle LXXII

Gregory the Dialogist ((as quoted by Aquinas, AD 1274)): (18. Mor. cap. 18.) In order then that after death they may find something in their own hand, let men before death place their riches in the hands of the poor. Hence it follows, And I say to you, Make to yourselves friends of the mammon of unrighteousness, &c.

(21. Mor. cap. 14.) But if through their friendship we obtain everlasting habitations, we ought to calculate that when we give we rather offer presents to patrons, than bestow benefits upon the needy. — Catena Aurea by Aquinas

John Chrysostom ((as quoted by Aquinas, AD 1274)): Mark also that He said not, “that they may receive you into their own habitations.” For it is not they who receive you. Therefore when He said, Make to yourselves friends, he added, of the mammon of unrighteousness, to show, that their friendship will not alone protect us unless good works accompany us, unless we righteously cast away all riches unrighteously amassed. The most skilful then of all arts is that of almsgiving. For it builds not for us houses of mud, but lays up in store an everlasting life. Now in each of the arts one needs the support of another; but when we ought to show mercy, we need nothing else but the will alone. — Catena Aurea by Aquinas

Origen of Alexandria ((as quoted by Aquinas, AD 1274)): (in Prov. 1:1.) But because the Gentiles say that wisdom is a virtue, and define it to be the experience of what is good, evil, and indifferent, or the knowledge of what is and what is not to be done, we must consider whether this word signifies many things, or one. For it is said that God by wisdom prepared the heavens. (Prov. 3:19.) Now it is plain that wisdom is good, because the Lord by wisdom prepared the heavens. It is said also in Genesis, according to the LXX, that the serpent was the wisest animal, wherein He makes wisdom not a virtue, but evil-minded cunning. And it is in this sense that the Lord commended the steward that he had done wisely, that is, cunningly and evilly. And perhaps the word commended was spoken not in the sense of real commendation, but in a lower sense; as when we speak of a man being commended in slight and indifferent matters, and in a certain measure clashings and sharpness of wit are admired, by which the power of the mind is drawn out.

The children of this world also are not called wiser but more prudent than the children of light, and this not absolutely and simply, but in their generation. For it follows, For the children of this world are in their generation wiser than the children of light, &c. — Catena Aurea by Aquinas

Theophylact of Ohrid ((as quoted by Aquinas, AD 1274)): By the children of this world then He means those who mind the good things which are on the earth; by the children of light, those who beholding the divine love, employ themselves with spiritual treasures. But it is found indeed in the management of human affairs, that we prudently order our own things, and busily set ourselves to work, in order that when we depart we may have a refuge for our life; but when we ought to direct the things of God, we take no forethought for what shall be our lot hereafter.

Those then are called the riches of unrighteousness which the Lord has given for the necessities of our brethren and fellow-servants, but we spend upon ourselves. It became us then, from the beginning, to give all things to the poor, but because we have become the stewards of unrighteousness, wickedly retaining what was appointed for the aid of others, we must not surely remain in this cruelty, but distribute to the poor, that we may be received by them into everlasting habitations. For it follows, That, when ye fail, they may receive you into everlasting habitations.

Thus then hitherto He has taught us how faithfully we ought to dispose of our wealth. But because the management of our wealth according to God is no otherwise obtained than by the indifference of a mind unaffected towards riches, He adds, No man can serve two masters. — Catena Aurea by Aquinas

Luke 16:9

Ambrose of Milan: “No servant can serve two masters,” not because there are two, but the Lord is One. Although there are those who serve mammon, he still does not possess any rights to sovereignty, but they impose on themselves the chains of slavery. Power is not just, but slavery is unjust. He says, “Make for yourself friends of the mammon of iniquity,” so that by giving to the poor, we may match the grace of the angels and all the saints for ourselves. He does not rebuke the steward. By this, we learn that he does not belong to the Lord himself but to the riches of others. Although he has sinned, he is praised because he sought help for himself in the future through the Lord’s mercy. He fittingly mentions the mammon of iniquity, because greed tempted our dispositions with different enticements of wealth, so that we were willing to be the slaves of riches. — Exposition of the Gospel of Luke

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): Or he spoke of the unrighteous Mammon, because by the various enticements of riches covetousness corrupts our hearts, that we may be willing to obey riches.

Or else, make to yourselves friends of the mammon of unrighteousness, that by giving to the poor we may purchase the favour of angels and all the saints. — Catena Aurea by Aquinas

Augustine of Hippo: Mammon is the Hebrew word for “riches,” just as in Punic the word for “profit” is mammon. What are we to do? What did the Lord command? “Make yourselves friends with the mammon of iniquity, so that they too, when you begin to fail, may receive you into eternal shelters.” It is easy, of course, to understand that we must give alms and a helping hand to the needy, because Christ receives it in them.… We can understand that we have to give alms and that we must not really pick and choose to whom we give them, because we are unable to sift through people’s hearts. When you give alms to all different types of people, then you will reach a few who deserve them. You are hospitable, and you keep your house ready for strangers. Let in the unworthy, in case the worthy might be excluded. You cannot be a judge and sifter of hearts. — SERMON 359A.11-12

Bede: And I say to you: Make friends for yourselves by means of unrighteous mammon, so that when it fails, they may receive you into the eternal dwellings. He calls this money which we possess temporarily “unrighteous mammon” because mammon is interpreted to mean riches. And these are riches only for the unjust, who place their hope and abundance of happiness in them. But for the righteous, when they possess these, it is simply money, but they are not riches for them, except heavenly and spiritual. By fulfilling their spiritual need with these, excluding the destitution of the needy, they will be enriched with the abundance of happiness. But if those who give alms from unrighteous mammon make friends for themselves by whom they may be received into the eternal dwellings, how much more should those who distribute spiritual feasts, who give their fellow servants food at the appropriate time, be raised with the most certain hope of the highest reward? — On the Gospel of Luke

Clement of Alexandria: “Make to you friends of the mammon of unrighteousness, that, when ye fail, they may receive you into everlasting habitations;” showing that by nature all property which a man possesses in his own power is not his own. And from this unrighteousness it is permitted to work a righteous and saving thing, to refresh some one of those who have an everlasting habitation with the Father. — Who is the Rich Man that Shall Be Saved?

Ephrem the Syrian: He told another parable of the steward, who was accused in the presence of his master. The shrewdness of this unjust steward was praised in the presence of his master. He unjustly wasted the initial treasures and then unjustly and cunningly cancelled the later debts. He was praised because he acquired what was to be his by what was not his, namely, his friends and supporters. Through what was not his, Adam got something that was not his, namely, thorns and pains. O children of Adam, buy for yourselves those things that do not pass away, by means of those temporary things that are not yours! — COMMENTARY ON TATIAN’S DIATESSARON 14.21

Irenaeus: For whatsoever we acquired from unrighteousness when we were heathen, we are proved righteous, when we have become believers, by applying it to the Lord’s advantage. For God dwells in those who act uprightly, as the Lord says: “Make to yourselves friends of the mammon of unrighteousness, that they, when ye shall be put to flight, may receive you into eternal tabernacles.” — Irenaeus Against Heresies Book 4

John Chrysostom: You know that many high standing people renege on repayment of a loan. They are either resistant with a bad attitude or unable to pay because of poverty, as it often happens. In the case of the Lord of all, there is no room for thinking this. On the contrary, the loan is proof against loss. He guarantees to return in good time one hundred percent of what was deposited, and he keeps life everlasting in reserve for us. In the future, what excuse will we have if we are negligent and fail to gain a hundredfold in place of the little we have, the future in place of the present, the eternal in place of the temporary? What excuse will we have if we heedlessly lock our money behind doors and barricades, and we prefer to leave it lying idle? Instead, we should make it available to the needy now, so that in the future we may count on support from them. Remember that Scripture says, “Make friends with ill-gotten gains so that, when you go down in the world, they may welcome you into their eternal dwellings.” — HOMILIES ON Genesis 3.21

Methodius of Olympus: As also the Lord showed, when He said: “Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.” — Methodius From the Discourse on the Resurrection

Tertullian: Else how will one, when he has two coats, give the one of them to the naked, unless he be a man likewise to offer to one who takes away his coat his cloak as well? How shall we fashion to us friends from mammon, if we love it so much as not to put up with its loss? We shall perish together with the lost mammon. — Of Patience

Tertullian: Otherwise, if you think that we should give indiscriminately to all who ask, that seems to me to mean that you would give, I say not wine to him who has a fever, but even poison or a sword to him who longs for death. But how we are to understand,” Make to yourselves friends of mammon,” let the previous parable teach you. — On Flight in Persecution

Luke 16:10

Bede: He who is faithful in little is also faithful in much. And he who is dishonest in little is also dishonest in much. There are those who, ignorant of the bowels of compassion and works of mercy owed to their neighbors, nonetheless rightly consider themselves faithful in chastity, vigils, prolonged prayer, full faith, fasting, and other virtues which the love of God tends to produce. But, as the judge himself attests, he who is faithful in little, that is, in sharing money with the poor, is also faithful in much, namely, in that act by which he desires particularly to adhere to the Creator, and become one spirit with Him. But he who neglects to rightly dispense the temporal things he possesses, empties the glory of the eternal which he boasts of for himself. For how can he who does not love his brother whom he sees love God whom he does not see (1 John IV)? And as the same says: If anyone has the world’s goods and sees his brother in need yet closes his heart against him, how does God’s love abide in him (1 John XIII)? — On the Gospel of Luke

Cyril of Alexandria ((as quoted by Aquinas, AD 1274)): Thus then Christ taught those who abound in riches, earnestly to love the friendship of the poor, and to have treasure in heaven. But He knew the sloth of the human mind, how that they who court riches bestow no work of charity upon the needy. That to such men there results no profit of spiritual gifts, He shows by obvious examples, adding, He that is faithful in that which is least is faithful also in much; and he that is unjust in the least is unjust also in much. Now our Lord opens to us the eye of the heart, explaining what He had said, adding, If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? That which is least then is the mammon of unrighteousness, that is, earthly riches, which seem nothing to those that are heavenly wise. I think then that a man is faithful in a little, when he imparts aid to those who are bowed down with sorrow. If then we have been unfaithful in a little thing, how shall we obtain from hence the true riches, that is, the fruitful gift of Divine grace, impressing the image of God on the human soul? But that our Lord’s words incline to this meaning is plain from the following; for He says, And if ye have not been faithful in that which is another man’s, who shall give you that which is your own?

But the conclusion of the whole discourse is what follows, Ye cannot serve God and mammon. Let us then transfer all our devotions to the one, forsaking riches. — Catena Aurea by Aquinas

Hippolytus of Rome: Therefore this solitary and supreme Deity, by an exercise of reflection, brought forth the Logos first; not the word in the sense of being articulated by voice, but as a ratiocination of the universe, conceived and residing in the divine mind. Him alone He produced from existing things; for the Father Himself constituted existence, and the being born from Him was the cause of all things that are produced. The Logos was in the Father Himself, bearing the will of His progenitor, and not being unacquainted with the mind of the Father. For simultaneously with His procession from His Progenitor, inasmuch as He is this Progenitor’s first-born, He has, as a voice in Himself, the ideas conceived in the Father. And so it was, that when the Father ordered the world to come into existence, the Logos one by one completed each object of creation, thus pleasing God. And some things which multiply by generation He formed male and female; but whatsoever beings were designed for service and ministration He made either male, or not requiring females, or neither male nor female. For even the primary substances of these, which were formed out of nonentities, viz., fire and spirit, water and earth, are neither male nor female; nor could male or female proceed from any one of these, were it not that God, who is the source of all authority, wished that the Logos might render assistance in accomplishing a production of this kind. I confess that angels are of fire, and I maintain that female spirits are not present with them. And I am of opinion that sun and moon and stars, in like manner, are produced from fire and spirit, and are neither male nor female. And the will of the Creator is, that swimming and winged animals are from water, male and female. For so God, whose will it was, ordered that there should exist a moist substance, endued with productive power. And in like manner God commanded, that from earth should arise reptiles and beasts, as well males and females of all sorts of animals; for so the nature of the things produced admitted. For as many things as He willed, God made from time to time. These things He created through the Logos, it not being possible for things to be generated otherwise than as they were produced. But when, according as He willed, He also formed (objects), He called them by names, and thus notified His creative effort. And making these, He formed the ruler of all, and fashioned him out of all composite substances. The Creator did not wish to make him a god, and failed in His aim; nor an angel,-be not deceived,-but a man. For if He had willed to make thee a god, He could have done so. Thou hast the example of the Logos. His will, however, was, that you should be a man, and He has made thee a man. But if thou art desirous of also becoming a god, obey Him that has created thee, and resist not now, in order that, being found faithful in that which is small, you may be enabled to have entrusted to you also that which is great. — Hippolytus Refutation of All Heresies Book X

Pseudo-Clement: Wherefore, brethren, by doing the will of the Father, and keeping the flesh holy, and observing the commandments of the Lord, we shall obtain eternal life. For the Lord says in the Gospel, “If you have not kept that which was small, who will commit to you the great? For I say unto you, that he that is faithful in that which is least, is faithful also in much.” [Luke 16:10-12] This, then, is what He means: “Keep the flesh holy and the seal undefiled, that you may receive eternal life.” — Second Epistle To The Corinthians (Pseudo-Clement)

Luke 16:11

Irenaeus: And, for this reason, the Lord declared to those who showed themselves ungrateful towards Him: “If ye have not been faithful in that which is little, who will give you that which is great? " — Against Heresies Book II

Luke 16:12

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): Riches are foreign to us, because they are something beyond nature, they are not born with us, and they do not pass away with us. But Christ is ours, because He is the life of man. Lastly, He came unto His own. — Catena Aurea by Aquinas

Bede: If then you have not been faithful in the unrighteous mammon, who will entrust to you what is your own? It has been previously explained that unrighteous mammon signifies the riches of the wicked. Regarding which, the Savior elsewhere says the deceitfulness of riches chokes the word (Matthew XIII). But true riches, either the very joys of eternal life, of which it is written: What is the wealth of his glorious inheritance in the saints (Ephesians I), or the abundance of spiritual virtues, by which one attains life. Of which Isaiah says: The riches of salvation, wisdom, and knowledge. The fear of the Lord, that is his treasure (Isaiah XXXIII). — On the Gospel of Luke

Bede: And if you have not been faithful in what is another’s, who will give you what is your own? The resources of this world are alien to us, meaning, situated outside of our nature. For we brought nothing into this world, and it is certain that we cannot take anything out of it. But our possession is the kingdom of heaven. Our life is Christ. Our wealth is the fruits of spiritual works. Of which Solomon says: The redemption of a man’s soul is his own wealth (Proverbs XIII). Therefore, he reproaches the Pharisees for fraud and avarice, who, since they were not faithful in their resources, preferring to have the Creator’s common goods privately, did not deserve to receive Christ, whom that publican, Zacchaeus, who I mentioned a little earlier, offered half of his goods so he might acquire. — On the Gospel of Luke

Cyril of Alexandria: Anyone may readily learn the meaning and view of the Savior’s words from what follows. He said, “If you have not been faithful in what is another’s, who will give you what is your own?” We again say that what is another’s is the wealth we possess. We were not born with riches, but on the contrary, naked. We can truly affirm in the words of Scripture that “we neither brought anything into the world, nor can carry anything out.” …Let those of us who possess earthly wealth open our hearts to those who are in need. Let us show ourselves faithful and obedient to the laws of God. Let us be followers of our Lord’s will in those things that are from the outside and not our own. Let us do this so that we may receive what is our own, that holy and admirable beauty that God forms in people’s souls, making them like himself, according to what we originally were. — COMMENTARY ON LUKE, HOMILY 109

Luke 16:13

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): Not because the Lord is two, but one. For although there are who serve mammon, yet he knoweth no rights of lordship; but has himself placed upon himself a yoke of servitude. There is one Lord, because there is one God. Hence it is evident, that the power of the Father and the Son is one: and He assigns a reason, thus saying, For either he will hate the one, and love the other; or else he will hold to the one, and despise the other. — Catena Aurea by Aquinas

Bede: No servant can serve two masters. Because it is not possible to love both transitory and eternal things at the same time. For if we love eternity, we possess all temporal things in use, not in affection. — On the Gospel of Luke

Bede: For either he will hate the one and love the other; or he will be devoted to the one and despise the other. These words must be carefully considered. For who these two masters are, he subsequently explains by saying: — On the Gospel of Luke

Bede: You cannot serve God and mammon. Let the greedy hear this, let him who is called by the name Christian hear that it is not possible to serve mammon, that is, riches, and Christ simultaneously. And yet he did not say: He who has riches, but he who serves riches. For he who is a servant of riches, keeps riches as a servant. But he who has cast off the yoke of servitude, distributes them as a master. But he who serves mammon, surely serves him who is rightfully set over these earthly things due to his own perversity, called the prince of this world by the Lord. Therefore, one will either hate the one and love the other, as it should happen. He will hate, of course, the devil, and love God. Or he will hold to the one and despise the other. He will cling, of course, to the devil when he pursues his temporal rewards. However, he will despise God—not that he will hate, but as those who usually put off His threats for their own desires, who flatter themselves with impunity because of His goodness. To whom it is said through Solomon: “My son, do not add sin upon sin, and say, ‘The mercy of God is great’” (Eccl. V). — On the Gospel of Luke

Clement of Alexandria: I am informed, however, that Nicolaus never had relations with any woman other than the wife he married, and that of his children his daughters remained virgins to their old age, and his son remained uncorrupted. In view of this it was an act of suppression of passion when he brought before the apostles the wife on whose account he was jealous. He taught what it meant to “abuse the flesh” by restraining the distracting passions. For, as the Lord commanded, he did not wish to serve two masters, pleasure and God. It is said that Matthias also taught that one should fight the flesh and abuse it, never allowing it to give way to licentious pleasure, so that the soul might grow by faith and knowledge. — The Stromata Book 3

Pseudo-Clement: Now the Lord declares, “No servant can serve two masters.” If we desire, then, to serve both God and mammon, it will be unprofitable for us. “For what will it profit if a man gain the whole world, and lose his own soul?” This world and the next are two enemies. — Second Epistle To The Corinthians (Pseudo-Clement)

Tertullian: “But I was under contract.” “None can serve two lords.” If you wish to be the Lord’s disciple, it is necessary you “take your cross, and follow the Lord: " your cross; that is, your own straits and tortures, or your body only, which is after the manner of a cross. — On Idolatry

Tertullian: What the two masters are who, He says, cannot be served, on the ground that while one is pleased the other must needs be displeased, He Himself makes clear, when He mentions God and mammon. — Against Marcion Book IV

Tertullian: Therefore, when he saw the covetousness of the Pharisees doing servile worship to it, He hurled this sentence against them, “Ye cannot serve God and mammon.” Then the Pharisees, who were covetous of riches, derided Him, when they understood that by mammon He meant money. — Against Marcion Book IV

Tertullian: For who would doubt that faith undergoes a daily process of obliteration by unbelieving intercourse? “Evil confabulations corrupt good morals; " how much more fellowship of life, and indivisible intimacy! Any and every believing woman must of necessity obey God. And how can she serve two lords -the Lord, and her husband-a Gentile to boot? For in obeying a Gentile she will carry out Gentile practices,-personal attractiveness, dressing of the head, worldly elegancies, baser blandishments, the very secrets even of matrimony tainted: not, as among the saints, where the duties of the sex are discharged with honour (shown) to the very necessity (which makes them incumbent), with modesty and temperance, as beneath the eyes of God. — To His Wife Book II

Luke 16:14

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (de Quæst. Ev. l. ii. q. 87.) They also do violence to the kingdom of heaven, in that they not only despise all temporal things, but also the tongues of those who desire their doing so. This the Evangelist added, when he said that Jesus was derided when He spoke of despising earthly riches. — Catena Aurea by Aquinas

Bede ((as quoted by Aquinas, AD 1274)): Christ had told the Pharisees not to boast of their own righteousness, but to receive penitent sinners, and to redeem their sins by almsgiving. But they derided the Preacher of mercy, humility, and frugality; as it is said, And the Pharisees also, who were covetous, heard these things; and derided him: it may be for two reasons, either because He commanded what was not sufficiently profitable, or cast blame upon their past superfluous actions.

They justify themselves before men who despise sinners as in a weak and hopeless condition, but fancy themselves to be perfect and not to need the remedy of almsgiving; but how justly the depth of deadly pride is to be condemned, He sees who will enlighten the hidden places of darkness. Hence it follows, But God knoweth your hearts.

Now the Pharisees derided our Saviour disputing against covetousness, as if He taught things contrary to the Law and the Prophets, in which many very rich men are said to have pleased God; but Moses also himself promised that the people whom he ruled, if they followed the Law, should abound in all earthly goods. (Deut. 28:11.) These the Lord answers by showing that between the Law and the Gospel, as in these promises so also in the commands, there is not the slightest difference. Hence He adds, The Law and the Prophets were until John.

But lest they should suppose that in His words, the Law and the Prophets were until John, He preached the destruction of the Law or the Prophets, He obviates such a notion, adding, And it is easier for heaven and earth to pass, than one tittle of the law should fail. For it is written, the fashion of this world passeth away. (1 Cor. 7:31.) But of the Law, not even the very extreme point of one letter, that is, not even the least things are destitute of spiritual sacraments. And yet the Law and the Prophets were until John, because that could always be prophesied as about to come, which by the preaching of John it was clear had come. But that which He spoke beforehand concerning the perpetual inviolability of the Law, He confirms by one testimony taken therefrom for the sake of example, saying, Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband, committeth adultery; that from this one instance they should learn that He came not to destroy but to fulfil the commands of the Law. — Catena Aurea by Aquinas

Cyprian: Unless you imagine that he who feeds Christ is not himself fed by Christ, or that earthly things will be wanting to those to whom heavenly and divine things are given, whence this unbelieving thought, whence this impious and sacrilegious consideration? What does a faithless heart do in the home of faith? Why is he who does not altogether trust in Christ named and called a Christian? The name of Pharisee is more fitting for you. For when in the Gospel the Lord was discoursing concerning almsgiving, and faithfully and wholesomely warned us to make to ourselves friends of our earthly lucre by provident good works, who might afterwards receive us into eternal dwellings, the Scripture added after this, and said, “But the Pharisees heard all these things, who were very covetous, and they derided Him.” Some suchlike we see now in the Church, whose closed ears and darkened hearts admit no light from spiritual and saving warnings, of whom we need not wonder that they contemn the servant in his discourses, when we see the Lord Himself despised by such. — Treatise VIII On Works and Alms

Cyril of Alexandria: Being lovers of money, they repeatedly did not judge matters before them according to what was agreeable to the laws of God. On the contrary, they judged inequitably and in opposition to God’s will.…Since it says that the Pharisees were lovers of money, they derided Jesus for directing them by his healthful doctrines to praiseworthy conduct and making them want saintly glories. He tells them that it was their duty to sell their possessions and distribute them to the poor. They would then possess in heaven a treasure that could not be stolen, purses that could not be harmed, and wealth that would not have to be abandoned. — COMMENTARY ON LUKE, HOMILY 110

Eusebius of Caesarea ((as quoted by Aquinas, AD 1274)): Now the ancient prophets knew the preaching of the kingdom of heaven, but none of them had expressly announced it to the Jewish people, because the Jews having a childish understanding were unequal to the preaching of what is infinite. But John first openly preached that the kingdom of heaven was at hand, as well as also the remission of sins by the laver of regeneration. Hence it follows, Since that time the kingdom of heaven is preached, and every one presseth into it.

A great struggle befals men in their ascent to heaven. For that men clothed with mortal flesh should be able to subdue pleasure and every unlawful appetite, desiring to imitate the life of angels, must be compassed with violence. But who that looking upon those who labour earnestly in the service of God, and almost put to death their flesh, will not in reality confess that they do violence to the kingdom of heaven. — Catena Aurea by Aquinas

John Chrysostom ((as quoted by Aquinas, AD 1274)): (Hom. 37. in Matt. Pseudo-Chrys. Hom. 19. op. imp.) He hereby disposes them readily to believe on Him, because if as far as John’s time all things were complete, I am He who am come. For the Prophets had not ceased unless I had come; but you will say, “how” were the Prophets until John, since there have been many more Prophets in the New than the Old Testament. But He spoke of those prophets who foretold Christ’s coming. — Catena Aurea by Aquinas

Theophylact of Ohrid ((as quoted by Aquinas, AD 1274)): But the Lord detecting in them a hidden malice, proves that they make a pretence of righteousness. Therefore it is added, And he said unto them, Ye are they which justify yourselves before men.

And therefore ye are an abomination to Him because of your arrogance, and love of seeking after the praise of men; as He adds, For that which is highly esteemed among men is abomination in the sight of God.

For that to the imperfect the Law spoke imperfectly is plain from what he says to the hard hearts of the Jews, “If a man hate his wife, let him put her away,” (Deut. 24:1.) because since they were murderers and rejoiced in blood, they had no pity even upon those who were united to them, so that they slew their sons and daughters for devils. But now there is need of a more perfect doctrine. Wherefore I say, that if a man puts away his wife, having no excuse of fornication, he commits adultery, and he who marrieth another commits adultery. — Catena Aurea by Aquinas

Luke 16:15

Apostolic Constitutions: And “that which is of high esteem with man is abomination with God.” — CONSTITUTIONS OF THE HOLY APOSTLES

Bede: And he said to them: You are those who justify yourselves before men. But God knows your hearts, for what is exalted among men is an abomination before God. They justify themselves before men, who indeed despise sinners as if they were infirm and hopeless, but consider themselves as perfect in everything and without any weakness, not believing that they have need of the remedy of alms. But this height of noxious pride, how justly it is to be condemned, is seen by Him who will bring to light the hidden things of darkness and manifest the counsels of hearts. — On the Gospel of Luke

Cyprian: For what is a greater or a more worthy care of overseers, than to provide by diligent solicitude and wholesome medicine for cherishing and preserving the sheep? since the Lord speaks, and says, “The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost. And my sheep were scattered because there is no shepherd; and they became meat to all the beasts of the field, and none did search or seek after them. Therefore thus saith the Lord, Behold, I am against the shepherds, and I will require my flock at their hands, and cause them to cease from feeding the flock; neither shall they feed them any more: for I will deliver them from their mouth, and I will feed them with judgment.” Since therefore the Lord thus threatens such shepherds by whom the Lord’s sheep are neglected and perish, what else ought we to do, dearest brother, than to exhibit full diligence in gathering together and restoring the sheep of Christ, and to apply the medicine of paternal affection to cure the wounds of the lapsed, since the Lord also in the Gospel warns, and says, “They that be whole need not a physician, but they that are sick? " For although we are many shepherds, yet we feed one flock, and ought to collect and cherish all the sheep which Christ by His blood and passion sought for; nor ought we to suffer our suppliant and mourning brethren to be cruelly despised and trodden down by the haughty presumption of some, since it is written, “But the man that is proud and boastful shall bring nothing at all to perfection, who has enlarged his soul as hell.” And the Lord, in His Gospel, blames and condemns men of that kind, saying, “Ye are they which justify yourselves before men, but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight Of God.” He says that those are execrable and detestable who please themselves, who, swelling and inflated, arrogantly assume anything to themselves. Since then Marcian has begun to be of these, and, allying himself with Novatian, has stood forth as the opponent of mercy and love, let him not pronounce sentence, but receive it; and let him not so act as if he himself were to judge of the college of priests, since he himself is judged by all the priests. — Epistle LXVI

Cyril of Alexandria: Let us see the cause of their wickedness. The passion of greed possessed and tyrannized their heart. Their mind was in subjection even against its will. It was humbled under the power of wickedness and bound as it were by inevitable bonds.…The Savior of all spoke many things to them but saw that they would not change from their crafty purposes and passions. They preferred rather to abide in their innate folly. He began to correct them sternly, calling them by the very occasion. He shows that they are hypocrites and liars in wait among the altars. They are eager for the glory due to righteous and good people, but in reality, they are not like these. They are not eager to receive the approval of God. — COMMENTARY ON LUKE, HOMILY 110

Gregory the Dialogist: But what can be more worthless, what more contemptible before God, than to preserve honor among men and not to fear the eyes of the inner witness? Hence also in the holy Gospel the Lord says to the Pharisees: “You are those who justify yourselves before men, but God knows your hearts, because what is lofty among men is abominable before God.” Note, brothers, note what is said. For if what is lofty among men is abominable before God, the thought of our heart is as low before God as it is high among men, and the humility of our heart is as high before God as it is low among men. — Forty Gospel Homilies, Homily 28

Ignatius of Antioch: May I enjoy you in all respects, if indeed I be worthy! For though I am bound, I am not worthy to be compared to one of you that are at liberty. I know that ye are not puffed up, for ye have Jesus in yourselves. And all the more when I commend you, I know that ye cherish modesty of spirit; as it is written, “The righteous man is his own accuser; " and again, “Declare thou first thine iniquities, that thou mayest be justified; " and again, “When ye shall have done all things that are commanded you, say, We are unprofitable servants; " “for that which is highly esteemed among men is abomination in the sight of God.” For says [the Scripture], “God be merciful to me a sinner.” — Epistle of Ignatius to the Magnesians

Tertullian: How then can he possibly seem to belong to another god, if He be not set forth, with the express intention of being separated from the very thing which is in question. But when the Pharisees “justified themselves before men,” and placed their hope of reward in man, He censured them in the sense in which the prophet Jeremiah said, “Cursed is the man that trust-eth in man. — Against Marcion Book IV

Tertullian: When He strikes at pride in the words: “That which is highly esteemed among men is abomination in the sight of God,” He recalls Isaiah: “For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is arrogant and lifted up, and they shall be brought low. — Against Marcion Book IV

Tertullian: Perhaps some (woman) will say: “To me it is not necessary to be approved by men; for I do not require the testimony of men: God is the inspector of the heart.” (That) we all know; provided, however, we remember what the same (God) has said through the apostle: “Let your probity appear before men. — On the Apparel of Women Book II

Luke 16:16

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): Not that the Law failed, but that the preaching of the Gospel began; for that which is inferior seems to be completed when a better succeeds.

For the Law delivered many things according to nature, as being more indulgent to our natural desires, that it might call us to the pursuit of righteousness. Christ breaks through nature as cutting off even our natural pleasures. But therefore we keep under nature, that it should not sink us down to earthly things, but raise us to heavenly. — Catena Aurea by Aquinas

Bede: The law and the prophets were until John; since then the kingdom of God is preached, and everyone forces their way into it. The Pharisees, who loved money, mocked the Savior disputing against avarice, as if He commanded things contrary to the law and the prophets, where many and very rich were read to have existed and yet to have been pleasing to God. But even Moses, if he followed the law, promised the people he governed an abundance of all the good things the earth produces, while if they neglected it, he predicted they would be struck by plague, famine, poverty, and all evils. To this He responded, showing that between the law and the Gospel, just as with promises, so too with commandments, there should be no small difference; and indeed greater ones for the sake of the kingdom of heaven, but lesser ones for the sake of the kingdom of earth, are commanded by the same one God who made heaven and earth. For there it is said: If you are willing and obedient, you shall eat the good of the land (Isaiah 1). But here: Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matthew 5). Therefore, appropriately, when he said the kingdom of God is preached, he added: and everyone forces their way into it. For it is a great force and a significant violence for us, born of the earth, to seek the seat of heaven, to want to possess through virtue what we could not hold by nature, and not only to despise earthly things but also the tongues of those mocking us for seeking such things. This indeed he added when he was mocked by the Pharisees for speaking of despising riches. — On the Gospel of Luke

Cyril of Alexandria: He says that Moses and the company of the holy prophets announced beforehand the meaning of my mystery to the inhabitants of earth. The law declares by shadows and types that I should even endure the death of the flesh to save the world and by rising from the dead abolish corruption. The prophets also spoke words meaning the same as the writings of Moses. He says, “It is not strange or not known before, that you reject my words and despise everything that would benefit you. The word of prophecy concerning you and me extends until the holy Baptist John. From the days of John, the kingdom of heaven is preached, and everyone takes it by force.” The kingdom of heaven here means justification by faith, the washing away of sin by holy baptism, and sanctification by the Spirit. It also means worshiping in the Spirit, the service that is superior to shadows and types, the honor of the adoption of children, and the hope of the glory about to be given to the saints. — COMMENTARY ON LUKE, HOMILY 110

Cyril of Alexandria: He says that the kingdom of heaven is preached. The Baptist stood in the middle saying, “Prepare the way of the Lord.” He has also shown that he is already near and, as it were, within the doors, even the true Lamb of God who bears the sin of the world. Whoever hears and loves the sacred message takes it by force. This means that he uses all his eagerness and strength in his desire to enter within the hope. He says in another place, “The kingdom of heaven is taken by violence, and the violent seize upon it.” — COMMENTARY ON LUKE, HOMILY 110

Ephrem the Syrian: The Law and the Prophets reached as far as John did, but the Messiah is the beginning of the New Testament. Through baptism, the Lord assumed the justice of the Old Testament in order to receive the perfection of the anointing and to give it in its fullness and entirety to his disciples. He ended John’s baptism and the law at the same time. He was baptized in justice, because he was sinless, but he baptized in grace because all others were sinners. Through his justice, he dispensed from the law, and through his baptism, he abolished baptism [of John]. — COMMENTARY ON TATIAN’S DIATESSARON 4.2

Irenaeus: Since, then, the law originated with Moses, it terminated with John as a necessary consequence. Christ had come to fulfil it: wherefore “the law and the prophets were “with them “until John.” — Against Heresies Book IV

Tertullian: The Creator promised that old things would pass away because he said that new things were to arise. Christ marked the date of that passing, saying, “The law and the prophets were until John.” He set up John as a boundary stone between the one order and the other, of old things thereafter coming to an end, and new things beginning. The apostle necessarily, in Christ revealed after John, also invalidates the old things while validating the new. His concern is for the faith of no other god than the Creator under whose authority it was even prophesied that the old things were to pass away. — AGAINST MARCION 5.2

Tertullian: In short, if this is not so, let the Jews exhibit, subsequently to Christ, any volumes of prophets, visible miracles wrought by any angels, (such as those) which in bygone days the patriarchs saw until the advent of Christ, who is now come; since which event “sealed is vision and prophecy,” that is, confirmed. And justly does the evangelist write, “The law and the prophets (were) until John” the Baptist. — An Answer to the Jews

Tertullian: And thus, the former gifts of grace being withdrawn, “the law and the prophets were until John,” and the fishpool of Bethsaida until the advent of Christ: thereafter it ceased curatively to remove from Israel infirmities of health; since, as the result of their perseverance in their frenzy, the name of the Lord was through them blasphemed, as it is written: “On your account the name of God is blasphemed among the Gentiles: " for it is from them that the infamy (attached to that name) began, and (was propagated during) the interval from Tiberius to Vespasian. — An Answer to the Jews

Tertullian: He continued his pupillage up to the time of John, and then proceeded forthwith to announce the kingdom of God, saying: “The law and the prophets were until John; since that time the kingdom of God is proclaimed.” Just as if we also did not recognise in John a certain limit placed between the old dispensation and the new, at which Judaism ceased and Christianity began-without, however, supposing that it was by the power of another god that there came about a cessation of the law and the prophets and the commencement of that gospel in which is the kingdom of God, Christ Himself. — Against Marcion Book IV

Tertullian: Now, if the Creator indeed promised that “the ancient things should pass away,” to be superseded by a new course of things which should arise, whilst Christ marks the period of the separation when He says, “The law and the prophets were until John” -thus making the Baptist the limit between the two dispensations of the old things then terminating-and the new things then beginning, the apostle cannot of course do otherwise, (coming as he does) in Christ, who was revealed after John, than invalidate “the old things” and confirm “the new,” and yet promote thereby the faith of no other god than the Creator, at whose instance it was foretold that the ancient things should pass away. — Against Marcion Book V

Tertullian: From Judah were taken away “the wise man, and the cunning artificer, and the counsellor, and the prophet; " that so it might prove true that “the law and the prophets were until John.” Now hear how he declared that by Christ Himself, when returned to heaven, these spiritual gifts were to be sent: “He ascended up. — Against Marcion Book V

Tertullian: Yet I must necessarily prescribe you a law, not to stretch out your hand after the old things, not to look backwards: for “the old things are passed away,” according to Isaiah; and “a renewing hath been renewed,” according to Jeremiah; and “forgetful of former things, we are reaching forward,” according to the apostle; and “the law and the prophets (were) until John,” according to the Lord. — On Modesty

Tertullian: " At all events, in the Gospel they think that those days were definitely appointed for fasts in which “the Bridegroom was taken away; " and that these are now the only legitimate days for Christian fasts, the legal and prophetical antiquities having been abolished: for wherever it suits their wishes, they recognise what is the meaning of” the Law and the prophets until John.” Accordingly, (they think) that, with regard to the future, fasting was to be indifferently observed, by the New Discipline, of choice, not of command, according to the times and needs of each individual: that this, withal, had been the observance of the apostles, imposing (as they did) no other yoke of definite fasts to be observed by all generally, nor similarly of Stations either, which (they think) have withal days of their own (the fourth and sixth days of the week), but yet take a wide range according to individual judgment, neither subject to the law of a given precept, nor (to be protracted) beyond the last hour of the day, since even prayers the ninth hour generally concludes, after Peter’s example, which is recorded in the Acts. — On Fasting

Luke 16:17

Bede: It is easier for heaven and earth to pass away than for one dot of the law to become void. Lest they think that in what he said, “The law and the prophets were until John,” he was proclaiming the destruction of the law or the prophets, he clearly declares that the greatest elements of the world will pass more easily than the smallest words of the law. And indeed: for the figure of this world passes away (1 Cor. 7). And elsewhere: “We look for new heavens and a new earth, in which righteousness dwells, according to his promise” (2 Pet. 3). Yet not even the smallest stroke of a letter, that is, not even the smallest and seemingly trivial or superstitious things, are devoid of spiritual significance, as all things are summed up in the Gospel. And yet the law and the prophets were until John, because it could not be prophesied what was already clear had come through John’s proclamation. — On the Gospel of Luke

Clement of Alexandria ((as quoted by Corderius, AD 1564)): Perhaps by the iota and tittle His righteousness cries, “If you come right unto Me, I will also come right to you; but if crooked, I also will come crooked, says the Lord of hosts;” intimating that the ways of sinners are intricate and crooked. For the way right and agreeable to nature which is intimated by the iota of Jesus, is His goodness, which constantly directs those who believe from hearing. “There shall not, therefore, pass from the law one iota or one tittle,” neither from the right and good the mutual promises, nor from the crooked and unjust the punishment assigned to them. “For the Lord does good to the good, but those who turn aside into crooked ways God will lead with the workers of iniquity.” — From the Catena on Luke, Edited by Corderius

Tertullian: “More easily, therefore, may heaven and earth pass away-as also the law and the prophets-than that one tittle of the Lord’s words should fail.” “For,” as says Isaiah: “the word of our God shall stand for ever. — Against Marcion Book IV

Luke 16:18

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): But we must first speak, I think, of the law of marriage, that we may afterwards discuss the forbidding of divorce. Some think that all marriage is sanctioned by God, because it is written, Whom God hath joined, let not man put asunder. (Matt. 19:6.) How then does the Apostle say, If the unbelieving depart, let him depart? (Mark 10:9, 1 Cor. 7:15.) Herein he shows that the marriage of all is not from God. For neither by God’s approval are Christians joined with Gentiles. Do not then put away thy wife, lest thou deny God to be the Author of thy union. For if others, much more oughtest thou to bear with and correct the behaviour of thy wife. And if she is sent away pregnant with children, it is a hard thing to shut out the parent and keep the pledge; so as to add to the parents’ disgrace the loss also of filial affection. Harder still if because of the mother thou drivest away the children also. Wouldest thou suffer in thy lifetime thy children to be under a step-father, or when the mother was alive to be under a step-mother? How dangerous to expose to error the tender age of a young wife. How wicked to desert in old age one, the flower of whose growth thou hast blighted. Suppose that being divorced she does not marry, this also ought to be displeasing to you, to whom though an adulterer, she keeps her troth. Suppose she marries, her necessity is thy crime, and that which thou supposest marriage, is adultery. But to understand it morally. Having just before set forth that the kingdom of God is preached, and said that one tittle could not fall from the Law, He added, Whosoever putteth away his wife, &c. Christ is the husband; whomsoever then God has brought to His son, let not persecution sever, nor lust entice, nor philosophy spoil, nor heretics taint, nor Jew seduce. Adulterers are all such as desire to corrupt truth, faith, and wisdom. — Catena Aurea by Aquinas

Ambrose of Milan: He had above proposed that the kingdom of God should be preached. When he had said that one tittle cannot fall from the law, he added, “Everyone who puts away his wife, and marries another, commits adultery.” The apostle rightly admonishes, saying that this is a great sacrament concerning Christ and the church. You find a marriage that doubtlessly was joined by God, when he himself says, “No man comes to me, unless my Father who sent me has drawn him.” He alone could join this marriage. Solomon mystically said, “A wife will be prepared for a man by God.” The man is Christ, and the wife is the church that is a wife in love and a virgin in innocence. Do not let him whom God has drawn to the Son be separated by persecution, distracted by extravagance, ravaged by philosophy, tainted by Manichaeus, perverted by Arius, or infected by Sabellius. God has joined; let not a Jew separate. All who desire to defile the truth of faith and wisdom are adulterers.… Come, Lord Jesus, to find your bride not tainted or polluted. She has not defiled your house or disregarded your commandments. Let her say to you, “I found him whom my soul loved.” Let her lead you into the house of wine. Wine makes glad the heart of man. Let the Spirit saturate her. Let her recognize the mystery and speak the prophecy. — Exposition of the Gospel of Luke

Apostolic Constitutions: If a layman divorces his own wife, and takes another, or one divorced by another, let him be suspended. — Apostolic Constitutions (Book VIII), The Ecclesiastical Canons of the Same Holy Apostles, Section 48

Athenagoras of Athens: A person should either remain as he was born, or be content with one marriage; for a second marriage is only a specious adultery. “For whosoever puts away his wife,” says He, “and marries another, commits adultery;” [Matthew 19:9] not permitting a man to send her away whose virginity he has brought to an end, nor to marry again. For he who deprives himself of his first wife, even though she be dead, is a cloaked adulterer, resisting the hand of God, because in the beginning God made one man and one woman, and dissolving the strictest union of flesh with flesh, formed for the intercourse of the race. — A Plea for the Christians

Augustine of Hippo: Who are we to say that someone commits adultery in taking another woman after he puts away his wife, and that another who, in doing this, does not commit adultery? The Gospel says that everyone who performs such an act commits adultery. If everyone who marries another woman after the dismissal of his wife commits adultery, this includes the one who puts away his wife without the cause of immorality and the one who puts away his wife for this reason. — ADULTEROUS MARRIAGES 9

Bede: Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery. What he foretold concerning the law that must never be violated, he confirms with one example taken from it, so that from this one example they may learn that he came not to abolish but to fulfill the decrees of the law. For a fuller exposition of this testimony, let anyone who desires to see it search not our works, but the writings of the greater authorities. For the most blessed fathers, Augustine in the first book of “On the Sermon on the Mount,” Jerome, and Ambrose in their commentaries on the Gospels of Matthew and Luke, and indeed many others in their various works have more than sufficiently discussed it. — On the Gospel of Luke

Clement of Alexandria: Now that the Scripture counsels marriage, and allows no release from the union, is expressly contained in the law, “Thou shalt not put away thy wife, except for the cause of fornication;” and it regards as fornication, the marriage of those separated while the other is alive. Not to deck and adorn herself beyond what is becoming, renders a wife free of calumnious suspicion, while she devotes herself assiduously to prayers and supplications; avoiding frequent departures from the house, and shutting herself up as far as possible from the view of all not related to her, and deeming housekeeping of more consequence than impertinent trifling. “He that taketh a woman that has been put away,” it is said, “committeth adultery; and if one puts away his wife, he makes her an adulteress,” that is, compels her to commit adultery. And not only is he who puts her away guilty of this, but he who takes her, by giving to the woman the opportunity of sinning; for did he not take her, she would return to her husband. — The Stromata Book 2

Origen of Alexandria: But perhaps some Jewish man of those who dare to oppose the teaching of our Saviour will say, that when Jesus said, “Whosoever shall put away his own wife, saving for the cause of fornication, makes her an adulteress,” [Matthew 5:32] He also gave permission to put away a wife like as well as Moses did, who was said by Him to have given laws for the hardness of heart of the people, and will hold that the saying, “Because he found in her an unseemly thing,” [Deuteronomy 24:1] is to be reckoned as the same as fornication on account of which with good cause a wife could be cast away from her husband. But to him it must be said that, if she who committed adultery was according to the law to be stoned, clearly it is not in this sense that the unseemly thing is to be understood. For it is not necessary for adultery or any such great indecency to write a bill of divorcement and give it into the hands of the wife; but indeed perhaps Moses called every sin an unseemly thing, on the discovery of which by the husband in the wife, as not finding favour in the eyes of her husband, the bill of divorcement is written, and the wife is sent away from the house of her husband; “but from the beginning it has not been so.” [Matthew 19:8] After this our Saviour says, not at all permitting the dissolution of marriages for any other sin than fornication alone, when detected in the wife, “Whosoever shall put away his own wife, saving for the cause of fornication, makes her an adulteress.” [Matthew 5:32] But it might be a subject for inquiry if on this account He hinders any one putting away a wife, unless she be caught in fornication, for any other reason, as for example for poisoning, or for the destruction during the absence of her husband from home of an infant born to them, or for any form of murder whatsoever. And further, if she were found despoiling and pillaging the house of her husband, though she was not guilty of fornication, one might ask if he would with reason cast away such an one, seeing that the Saviour forbids any one to put away his own wife saving for the cause of fornication. In either case there appears to be something monstrous, whether it be really monstrous, I do not know; for to endure sins of such heinousness which seem to be worse than adultery or fornication, will appear to be irrational; but again on the other hand to act contrary to the design of the teaching of the Saviour, every one would acknowledge to be impious. I wonder therefore why He did not say, Let no one put away his own wife saving for the cause of fornication, but says, “Whosoever shall put away his own wife, saving for the cause of fornication, makes her an adulteress.” [Matthew 5:32] For confessedly he who puts away his wife when she is not a fornicator, makes her an adulteress, so far as it lies with him, for if, “when the husband is living she shall be called an adulteress if she be joined to another man;” [Romans 7:3] and when by putting her away, he gives to her the excuse of a second marriage, very plainly in this way he makes her an adulteress. But as to whether her being caught in the act of poisoning or committing murder, furnishes any defense of his dismissal of her, you can inquire yourselves; for the husband can also in other ways than by putting her away cause his own wife to commit adultery; as, for example, allowing her to do what she wishes beyond what is fitting, and stooping to friendship with what men she wishes, for often from the simplicity of husbands such false steps happen to wives; but whether there is a ground of defense or not for such husbands in the case of such false steps, you will inquire carefully, and deliver your opinion also in regard to the difficult questions raised by us on the passage. And even he who withholds himself from his wife makes her oftentimes to be an adulteress when he does not satisfy her desires, even though he does so under the appearance of greater gravity and self-control. And perhaps this man is more culpable who, so far as it rests with him, makes her an adulteress when he does not satisfy her desires than he who, for other reason than fornication, has sent her away — for poisoning or murder or any of the most grievous sins. But as a woman is an adulteress, even though she seem to be married to a man, while the former husband is still living, so also the man who seems to marry her who has been put away, does not so much marry her as commit adultery with her according to the declaration of our Saviour. — Commentary on the Gospel of Matthew (Book XIV), Section 24

Shepherd of Hermas: “Sir, if any one has a wife who trusts in the Lord, and if he detect her in adultery, does the man sin if he continue to live with her?” And he said to me, “As long as he remains ignorant of her sin, the husband commits no transgression in living with her. But if the husband know that his wife has gone astray, and if the woman does not repent, but persists in her fornication, and yet the husband continues to live with her, he also is guilty of her crime, and a sharer in her adultery.” And I said to him, “What then, sir, is the husband to do, if his wife continue in her vicious practices?” And he said, “The husband should put her away, and remain by himself. But if he put his wife away and marry another, he also commits adultery.” And I said to him, “What if the woman put away should repent, and wish to return to her husband: shall she not be taken back by her husband?” And he said to me, “Assuredly. If the husband do not take her back, he sins, and brings a great sin upon himself; for he ought to take back the sinner who has repented. But not frequently. For there is but one repentance to the servants of God. In case, therefore, that the divorced wife may repent, the husband ought not to marry another, when his wife has been put away. In this matter man and woman are to be treated exactly in the same way.” — Shepherd of Hermas, Commandment 4

Tertullian: But Christ prohibits divorce, saying, “Whosoever putteth away his wife, and marrieth another, committeth adultery; and whosoever marrieth her that is put away from her husband, also committeth adultery.” In order to forbid divorce, He makes it unlawful to marry a woman that has been put away. — Against Marcion Book IV

Tertullian: His words are: “Whosoever putteth away his wife, and marrieth another, committeth adultery; and whosoever marrieth her that is put away from her husband, also committeth adultery,” -“put away,” that is, for the reason wherefore a woman ought not to be dismissed, that another wife may be obtained. — Against Marcion Book IV

Theophilus of Antioch: And the voice of the Gospel teaches still more urgently concerning chastity, saying: “Whosoever looks on a woman who is not his own wife, to lust after her, has committed adultery with her already in his heart.” [Matthew 5:28] “And he that marries,” says [the Gospel], “her that is divorced from her husband, commits adultery; and whosoever puts away his wife, saving for the cause of fornication, causes her to commit adultery.” [Matthew 5:32] Because Solomon says: “Can a man take fire in his bosom, and his clothes not be burned? Or can one walk upon hot coals, and his feet not be burned? So he that goes in to a married woman shall not be innocent.” [Proverbs 6:27-29] — To Autolycus, Book III, Chapter 13

Luke 16:19

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): But not all poverty is holy, or all riches criminal, but as luxury disgraces riches, so does holiness commend poverty. It follows, And he was clothed in purple and fine linen.

This seems rather a narrative than a parable, since the name is also expressed.

But the insolence and pride of the wealthy is manifested afterwards by the clearest tokens, for it follows, and no one gave to him. For so unmindful are they of the condition of mankind, that as if placed above nature they derive from the wretchedness of the poor an incitement to their own pleasure, they laugh at the destitute, they mock the needy, and rob those whom they ought to pity. — Catena Aurea by Aquinas

Augustine of Hippo: Jesus kept quiet about the rich man’s name and mentioned the name of the poor man. The rich man’s name was thrown around, but God kept quiet about it. The other’s name was lost in silence, and God spoke it. Please do not be surprised. God just read out what was written in his book.… You see, God who lives in heaven kept quiet about the rich man’s name, because he did not find it written in heaven. He spoke the poor man’s name, because he found it written there, indeed he gave instructions for it to be written there. — SERMON 33A.4

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (Serm. 367.) For the covetousness of the rich is insatiable, it neither fears God nor regards man, spares not a father, keeps not its fealty to a friend, oppresses the widow, attacks the property of a ward. — Catena Aurea by Aquinas

Bede ((as quoted by Aquinas, AD 1274)): Our Lord had just before advised the making friends of the Mammon of unrighteousness, which the Pharisees derided. He next confirms by examples what he had set before them, saying, There was a certain rich man, &c.

(bysso.) Purple, the colour of the royal robe, is obtained from sea shells, which are scraped with a knife. Byssus is a kind of white and very fine linen. — Catena Aurea by Aquinas

Bede: A certain man was rich and was clothed in purple and fine linen, and feasted sumptuously every day. Few doubt that purple is the color of royal attire, dyed from marine shells. For shells, when cut with iron, emit tears of purple color, with which wool is dyed. But byssus, indeed, is a type of flax, exceedingly white and very soft, which the Greeks call πάπατιν. Therefore, the Lord had advised to make friends from the mammon of unrighteousness, that when we fail from this life, they may receive us into the eternal tabernacles: the Pharisees, hearing this, mocked. But he, supporting what he proposed with examples, showed that the rich man clothed in purple was tormented irredeemably in the infernal regions because he neglected to make an ally of the poor Lazarus, who might have received him into the tabernacles of life. Some, however, think that the precepts of the Old Testament are stricter than those of the New, but these indeed are surely deceived by inconsiderate reflection. For in that one, not holding nothing but rapine is penalized, where an unjustly taken thing is punished by a quadruple restitution, here indeed this rich man is not faulted for having taken from others but for not giving his own; nor is it said that he oppressed anyone, but because he elevated himself in the possessions received. Hence, thus, it must be gathered with great earnest what punishment one who rips from others deserves, if he is struck with damnation of hell, who does not share his own. And there are some who do not think it sinful to wear fine and precious garments; which evidently if it were not a fault, the Word of God would by no means express so vigilantly that the rich man who is tormented in the infernal regions was clothed in byssus and purple. For no one seeks fine garments unless for vain glory, evidently to seem more honorable than others. This fault we can better perceive in contrast, for if the rejection of humble clothing were not a virtue, the evangelist would not have vigilantly mentioned concerning John: He was clothed with camel’s hair (Matt. III). But it should be greatly noted by us, in the mouth of Truth concerning the proud rich man and the humble poor man, how great the order of the narrative is. Behold, indeed it is said: A certain man was rich. And immediately it is added: — On the Gospel of Luke

Cyril of Alexandria ((as quoted by Aquinas, AD 1274)): Or else; This discourse concerning the rich man and Lazarus was written after the manner of a comparison in a parable, to declare that they who abound in earthly riches, unless they will relieve the necessities of the poor, shall meet with a heavy condemnation. But the tradition of the Jews relates that there was at that time in Jerusalem a certain Lazarus who was afflicted with extreme poverty and sickness, whom our Lord remembering, introduces him into the example for the sake of adding greater point to His words. — Catena Aurea by Aquinas

Gregory the Dialogist ((as quoted by Aquinas, AD 1274)): (Hom. 40. in Ev.) Now if the wearing of fine and precious robes were not a fault, the word of God would never have so carefully expressed this. For no one seeks costly garments except for vainglory, that he may seem more honourable than others; for no one wishes to be clothed with such, where he cannot be seen by others.

(Hom. 40. in Ev.) And here we must narrowly watch ourselves, seeing that banquets can scarcely be celebrated blamelessly, for almost always luxury accompanies feasting; and when the body is swallowed up in the delight of refreshing itself, the heart relaxes to empty joys. It follows, And there was a certain beggar named Lazarus.

(Moral. 1. c. 8.) We must observe also, that among the heathen the names of poor men are more likely to be known than of rich. Now our Lord mentions the name of the poor, but not the name of the rich, because God knows and approves the humble, but not the proud. But that the poor man might be more approved, poverty and sickness were at the same time consuming him; as it follows, who was laid at his gale full of sores.

(in Ev. Hom. 40.) Moreover the poor man saw the rich as he went forth surrounded by flatterers, while he himself lay in sickness and want, visited by no one. For that no one came to visit him, the dogs witness, who fearlessly licked his sores, for it follows, moreover the dogs came and licked his sores.

(ubi sup.) By one thing Almighty God displayed two judgments. He permitted Lazarus to lie before the rich man’s gate, both that the wicked rich man might increase the vengeance of his condemnation, and the poor man by his trials enhance his reward; the one saw daily him on whom he should show mercy, the other that for which he might be approved. — Catena Aurea by Aquinas

Jerome: The rich man, in purple splendor, is not accused of being greedy or of carrying off the property of another, or of committing adultery, or, in fact, of any wrongdoing. The evil alone of which he is guilty is pride. Most wretched of men, you see a member of your own body lying there outside at your gate, and have you no compassion? If the laws of God mean nothing to you, at least take pity on your own situation and be in fear, for perhaps you might become like him. Give what you waste to your own member. I am not telling you to throw away your wealth. What you throw out, the crumbs from your table, offer as alms. — ON LAZARUS AND DIVES

Jerome: Lazarus was lying at the gate in order to draw attention to the cruelty paid to his body and to prevent the rich man from saying, “I did not notice him. He was in a corner. I could not see him. No one announced him to me.” He lay at the gate. You saw him every time you went out and every time you came in. When your crowds of servants and clients were attending you, he lay there full of ulcers. — ON LAZARUS AND DIVES

Jerome: “There was a certain poor man, named Lazarus.” The meaning of Lazarus’s name is … one who has been helped. He is not a helper but one who has been helped. He was a poor man, and in his poverty, the Lord came to his assistance. — ON LAZARUS AND DIVES

John Chrysostom ((as quoted by Aquinas, AD 1274)): There was, not is, because he had passed away as a fleeting shadow.

(ut sup.) Ashes, dust, and earth he covered with purple, and silk; or ashes, dust, and earth bore upon them purple and silk. As his garments were, so was also his food. Therefore with us also as our food is, such let our clothing be Hence it follows, And he fared sumptuously every day.

(ut sup.) But a parable is that in which an example is given, while the names are omitted. Lazarus is interpreted, “one who was assisted.” For he was poor, and the Lord helped him. — Catena Aurea by Aquinas

Pseudo-Chrysostom ((as quoted by Aquinas, AD 1274)): (Hom. de Div.) He lay at his gate for this reason, that the rich might not say, I never saw him, no one told me; for he saw him both going out and returning. The poor is full of sores, that so he might set forth in his own body the cruelty of the rich. Thou seest the death of thy body lying before the gate, and thou pitiest not. If thou regardest not the commands of God, at least have compassion on thy own state, and fear lest also thou become such as he. But sickness has some comfort if it receives help. How great then was the punishment in that body, in which with such wounds he remembered not the pain of his sores, but only his hunger; for it follows, desiring to be fed with the crumbs, &c. As if he said, What thou throwest away from thy table, afford for alms, make thy losses gain.

(ut sup.) Those sores which no man deigned to wash and dress, the beasts tenderly lick. — Catena Aurea by Aquinas

Tertullian: But when the world rejoices, let us grieve; and when the world afterward grieves, we shall rejoice. Thus, too, Eleazar in Hades, (attaining refreshment in Abraham’s bosom) and the rich man, (on the other hand, set in the torment of fire) compensate, by an answerable retribution, their alternate vicissitudes of evil and good. — On Idolatry

Tertullian: The remarks I have advanced on this case will be also of use to me in illustrating the subsequent parable of the rich man tormented in hell, and the poor man resting in Abraham’s bosom. For this passage, so far as its letter goes, comes before us abruptly; but if we regard its sense and purport, it naturally fits in with the mention of John wickedly slain, and of Herod, who had been condemned by him for his impious marriage. — Against Marcion Book IV

Tertullian: Nay, even in Hades the admonition has not ceased to speak; where we find in the person of the rich feaster, convivialities tortured; in that of the pauper, fasts refreshed; having-(as convivialities and fasts alike had)-as preceptors “Moses and the prophets.” For Joel withal exclaimed: “Sanctify a fast, and a religious service; " foreseeing even then that other apostles and prophets would sanction fasts, and would preach observances of special service to God. — On Fasting

Theophylact of Ohrid: These words follow closely upon what was said before. Because the Lord first taught, above [Lk. 16:1-13], how we are to be good stewards of wealth, now He appropriately adds this parable which teaches the same thing through the example of the rich man. This is a parable and not, as some have foolishly imagined, something which actually occurred. For good things have not yet been allotted to the righteous, nor punishments to the sinners. The Lord, then, fashioned this story to teach those who show no mercy and give no alms what punishments await them, and to teach the suffering what good things they will enjoy on account of the sufferings they patiently endure in this life. The Lord gave no name to the rich man in this parable, because such a man is not worthy to be remembered by God by name. As the Lord says, through the prophet, nor will I make remembrance of their names through My lips. [Ps. 15:3] But the Lord mentions the poor man by name, for the names of the righteous are inscribed in the Book of Life. There is a story, according to the tradition of the Hebrews, of a certain Lazarus who lived at that time in Jerusalem, whose lot was one of extreme poverty and sickness. Because he was so well known in the city, the Lord uses his name in the parable. The rich man was awash in wealth, so much so that he clothed himself in purple and costly linen. Not only this, but he also luxuriated in every other kind of luxury. For it says that he fared sumptuously, not now and then, but everyday, and not in moderation, but sumptuously, meaning, extravagantly and at great cost. But Lazarus was destitute and grievously diseased, for it says that he was full of sores. It is one thing to be ill; it is another thing to be covered with open sores. But the evil which he suffered goes even further: lying at the gate of the rich man, he had the added torment of seeing others feasting to excess while he himself starved. He desired to be fed, not with their costly foods, but with the crumbs of these foods, the same crumbs which the dogs ate. He was also destitute of any help, for the dogs licked his sores, and he had no one to drive them away. Lazarus suffered such terrible things. Did he then blaspheme? Did he revile the luxury of the rich man? Did he condemn his callousness? Did he accuse the Divine Providence? He did none of these things, even in thought; rather, he bravely and wisely endured all. How do we know this? From the fact that the angels took him when he died. If he had been a grumbler and blasphemer, he would not have been deemed worthy of such an honor—to be escorted by angels. The rich man also died, and was buried. In truth, while he still lived his soul had been buried alive, entombed within his flesh. Therefore, when he died, his soul was not led away by the angels but was instead borne downwards into hades. He who has never had a single lofty or heavenly thought deserves the lowest place. Thus by saying that he was buried, the Lord implies that the rich mans soul received its portion in the lowest and darkest place.

Luke 16:20

Bede: And there was a certain beggar named Lazarus. Certainly in the populace it is more common for the names of the rich rather than the poor to be known. Why is it then that the Lord, when making a parable about a poor man and a rich man, mentions the name of the poor man, but does not mention the name of the rich man, except that God knows the humble and approves of them, and disregards the proud? Hence, to some who pride themselves on their miraculous powers, He will say in the end: “I do not know where you are from; depart from me, all you workers of iniquity” (Luke XIII). But to Moses, it is said: “I know you by name” (Exodus XXXIII). Therefore, He says about the rich man: A certain man. About the poor man, He says: A beggar named Lazarus. As if He were clearly saying: I know the humble poor man, I do not know the proud rich man. I acknowledge him through approval, but I do not recognize the latter through the judgment of reprobation. — On the Gospel of Luke

Cyril of Alexandria: Cut off from compassion and care, he would have gladly gathered the worthless morsels that fell from the rich man’s table to satisfy his hunger. A severe and incurable disease also tormented him. Yes, it says that even the dogs licked his sores and did not injure him yet sympathized with him and cared for him. Animals relieve their own sufferings with their tongues, as they remove what pains them and gently soothe the sores. The rich man was crueler than the dogs, because he felt no sympathy or compassion for him but was completely unmerciful. — COMMENTARY ON Luke 111

Gregory the Dialogist: And whom does Lazarus full of sores figuratively represent, if not the Gentile people? For when he turned to God and was not ashamed to confess his sins, he had a wound on his skin. For in a wound of the skin, poison is drawn from the inner parts and bursts forth outward. What then is the confession of sins, if not a kind of breaking open of wounds? For the poison of sin is healthfully opened in confession, which was festering within the mind. For wounds of the skin draw the fluid of corruption to the surface. And in confessing sins, what else do we do but open the evil that lay hidden within us? — Forty Gospel Homilies, Homily 40

Gregory the Dialogist: But we must note especially how great is the order of narration in the mouth of Truth concerning the proud rich man and the humble poor man. For behold it is said: “There was a certain rich man”; and immediately it is added: “And there was a certain beggar, named Lazarus.” Certainly among the people the names of the rich are usually known more than those of the poor. What is it, therefore, that the Lord, speaking of a poor man and a rich man, tells the name of the poor man and does not tell the name of the rich man, except that God knows and approves the humble, and does not know the proud? Hence also to some who are proud of the power of their miracles He will say at the end: “I know you not whence you are: depart from me, all you workers of iniquity.” But on the contrary, to Moses it is said: “I know you by name.” Therefore He says of the rich man: “A certain man.” He says of the poor man: “A beggar, named Lazarus.” As if He openly said: I know the humble poor man, I do not know the proud rich man. The one I hold as known through approval, the other I do not know through the judgment of reprobation.

We must also consider with what great consideration our Creator dispenses all things. For one thing is not done for one purpose alone. For behold, Lazarus the beggar, full of sores, lies before the gate of the rich man. From this one circumstance the Lord fulfilled two judgments. For the rich man would perhaps have had some excuse if Lazarus, poor and ulcerous, had not lain before his gate, if he had been far away, if his poverty had not been troublesome to his eyes. Again, if the rich man had been far from the eyes of the ulcerous poor man, the poor man would have endured less temptation in his soul. But when He placed the needy and ulcerated man before the gate of the rich man abounding in delights, in one and the same circumstance He both heaped up condemnation upon the rich man who showed no mercy at the sight of the poor man, and again by the sight of the rich man daily tested and proved the tempted poor man.

For how many temptations do you think this needy man, beset with wounds, endured in his thoughts, when he himself lacked bread and did not even have health, and saw before him a rich man having both health and delights with pleasure; when he saw himself afflicted with pain and cold, while the other rejoiced, clothed in fine linen and purple; himself brought low by wounds, the other overflowing with the things he had received; himself in need, the other unwilling to give? How great, my brothers, do we think was the tumult of temptation then in the heart of the poor man, for whom certainly poverty could have sufficed as punishment, even if he had been healthy; and again, sickness would have sufficed, even if he had had some support? But that the poor man might be more fully proved, both poverty and sickness together wasted him away. And moreover he saw the rich man going forth, surrounded by throngs of attendants, while he himself in his weakness and want was visited by no one. For that no one was there to visit him, the dogs testify, who freely licked his wounds. From this one circumstance, therefore, almighty God rendered two judgments, when He permitted Lazarus the poor man to lie before the gate of the rich man, so that both the wicked rich man might increase for himself the vengeance of condemnation, and the tempted poor man might grow unto reward. The one daily beheld him on whom he showed no mercy; the other saw him by whom he was being proved. Two hearts below, but one observer above, who both by tempting exercised the one unto glory, and by tolerating awaited the other unto punishment. — Forty Gospel Homilies, Homily 40

Luke 16:21

Bede: He who lay at his gate full of sores, desiring to be fed with the crumbs which fell from the rich man’s table; moreover even the dogs came and licked his sores. The beggar Lazarus, full of sores, lies at the gate of the rich man. Concerning this matter the Lord accomplished two judgments at once. For the rich man might perhaps have had some excuse if the poor and sore-covered Lazarus had not lain at his gate, if he had been removed, if his poverty had not been obtrusive to his eyes. Again, if the rich man had been far away from the eyes of the sore-covered poor man, the temptation would have been less for the poor man in spirit. But while he placed the needy and sore-covered man at the gate of the rich man who abounded in delights, in the same situation he brought about the punishment of the indifferent rich man from the sight of the poor man, and again proved the poor man tested daily from the sight of the rich man. For certainly, poverty alone might have sufficed for his punishment, even if he had been healthy. Again, sickness might have sufficed, even if succor had been present. But to test the poor man further, both poverty and sickness crippled him, and moreover, he saw the rich man proceeding, supported by a train of attendants, while he was visited by no one in his infirmity and need. For that no one was there to visit him, the dogs testify, who freely licked his wounds. Therefore from one situation, Almighty God exhibited two judgments, while He allowed Lazarus, the poor man, to lie at the gate of the rich man, so that the impious rich man might increase his punishment and the tested poor man might grow toward his reward. — On the Gospel of Luke

Gregory the Dialogist: But the wounded Lazarus desired to be filled with the crumbs that fell from the rich man’s table, and no one gave to him, because that proud people scorned to admit any Gentile to knowledge of the law. And since they held the teaching of the law not for charity but for pride, they swelled as it were with the riches they had received. And because words flowed from them out of knowledge, crumbs as it were fell from the table.

But on the other hand, dogs licked the wounds of the poor man lying there. Sometimes in sacred speech preachers are understood by dogs. For the tongue of a dog, when it licks a wound, heals it, because holy teachers too, when they instruct us in the confession of our sin, touch as it were the wound of the mind through their tongue; and because by speaking they rescue us from sins, by touching wounds as it were they restore us to health. For that by the name of dogs the tongue of preachers is signified, the Lord says through the Psalmist: “The tongue of your dogs from enemies, from him.” For from the unbelieving Jews the holy preachers were chosen, who, coming against thieves and robbers in defense of the truth, gave great barkings, so to speak, for the Lord. Against this it is said of certain reprobates: “Dumb dogs, not able to bark.” Because therefore holy preachers condemn sins, but approve the confession of sins, saying: “Confess your sins to one another, and pray for one another, that you may be saved,” dogs lick the sores of Lazarus. For holy teachers, when they receive the confessions of the Gentiles, restore the wounds of minds to health. Hence also Lazarus is well interpreted as “one who is helped,” because they help him toward deliverance, because they heal his wounds through the correction of their tongue.

The licking of dogs can also signify the broad tongue of flatterers. For flatterers lick our wounds, who often are accustomed to praise with wicked favor even those very evils which we reprove in ourselves. — Forty Gospel Homilies, Homily 40

Luke 16:22

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (de Orig. Anim. 4. 16) Now as to your thinking Abraham’s bosom to be any thing bodily, I am afraid lest you should be thought to treat so weighty a matter rather lightly than seriously. For you could never be guilty of such folly, as to suppose the corporeal bosom of one man able to hold so many souls, nay, to use your own words, so many bodies as the Angels carry thither as they did Lazarus. But perhaps you imagine that one soul to have alone deserved to come to that bosom. If you would not fall into a childish mistake, you must understand Abraham’s bosom to be a retired and hidden resting-place where Abraham is; and therefore called Abraham’s, not that it is his alone, but because he is the father of many nations, and placed first, that others might imitate his preeminence of faith.

The burial in hell is the lowest depth of torment which after this life devours the proud and unmerciful.

(de Orig. Anim. 4. 16.) Thou sayest that the members of the soul are here described, and by the eye thou wouldest have the whole head understood, because he was said to lift up his eyes; by the tongue, the jaws; by the finger, the hand. But what is the reason that those names of members when spoken of God do not to thy mind imply a body, but when of the soul they do? It is that when spoken of the creature they are to be taken literally, but when of the Creator metaphorically and figuratively. Wilt thou then give us bodily wings, seeing that not the Creator, but man, that is, the creature, says, If I take not the wings in the morning? (Ps. 139:9.) Besides, if the rich man had a bodily tongue, because he said, to cool my tongue, in us also who live in the flesh, the tongue itself has bodily hands, for it is written, Death and life are in the hands of the tongue. (Prov. 18:21.)

(Quæst. Ev. Lib. ii. qu. 38.) All this then is said to Him because he chose the happiness of the world, and loved no other life but that in which he proudly boasted; but he says, Lazarus received evil things, because he knew that the perishableness of this life, its labours, sorrows, and sickness, are the penalty of sin, for we all die in Adam who by transgression was made liable to death.

(Qu. Ev. lib. ii. qu. 88.) For it is shown by the unchangeableness of the Divine sentence, that no aid of mercy can be rendered to men by the righteous, even though they should wish to give it; by which he reminds us, that in this life men should relieve those they can, since hereafter even if they be well received, they would not be able to give help to those they love. For that which was written, that they may receive you into everlasting habitations, was not said of the proud and unmerciful, but of those who have made to themselves friends by their works of mercy, whom the righteous receive, not as if by their own power benefitting them, but by Divine permission. — Catena Aurea by Aquinas

Basil of Caesarea ((as quoted by Aquinas, AD 1274)): But he receives a meet reward, fire and the torments of hell; the parched tongue; for the tuneful lyre, wailing; for drink, the intense longing for a drop; for curious or wanton spectacles, profound darkness; for busy flattery, the undying worm. Hence it follows, That he may cool my tongue, for I am tormented in the flame. — Catena Aurea by Aquinas

Basil of Caesarea: Hell is a certain common place in the interior of the earth, shaded on all sides and dark, in which there is a kind of opening stretching downward, through which lies the descent of the souls who are condemned to perdition. But he receives a meet reward, fire and the torments of hell; the parched tongue; for the tuneful lyre, wailing; for drink, the intense longing for a drop; for curious or wanton spectacles, profound darkness; for busy flattery, the undying worm. Hence it follows, That he may cool my tongue, for I am tormented in the flame.

Bede: And it came to pass that the poor man died, and was carried by the angels into Abraham’s bosom. And the rich man also died, and was buried in hell. Abraham’s bosom is the rest of the blessed poor, of whom is the kingdom of heaven, to which they are received after this life. The burial of hell is the depth of the torments that devour the proud and merciless after this life. — On the Gospel of Luke

Gregory of Nyssa ((as quoted by Aquinas, AD 1274)): (Orat. 5. de Beat.) As the most excellent of mirrors represents an image of the face, just such as the face itself which is opposite to it, a joyful image of that which is joyful, a sorrowful of that which is sorrowful; so also is the just judgment of God adapted to our dispositions. Wherefore the rich man because he pitied not the poor as he lay at his gate, when he needs mercy for himself, is not heard, for it follows, And Abraham said unto him, Son, &c. — Catena Aurea by Aquinas

Gregory the Dialogist ((as quoted by Aquinas, AD 1274)): (ubi sup.) By one thing Almighty God displayed two judgments. He permitted Lazarus to lie before the rich man’s gate, both that the wicked rich man might increase the vengeance of his condemnation, and the poor man by his trials enhance his reward; the one saw daily him on whom he should show mercy, the other that for which he might be approved.

(in Hom. 40.) When the two men were below on earth, that is, the poor and the rich, there was one above who saw into their hearts, and by trials exercised the poor man to glory, by endurance awaited the rich man to punishment. Hence it follows, The rich man also died.

(lib. 4. Mor. c. 29.) Now if Abraham sate below, the rich man placed in torments would not see him. For they who have followed the path to the heavenly country, when they leave the flesh, are kept back by the gates of hell; not that punishment smites them as sinners, but that resting in some more remote places, (for the intercession of the Mediator was not yet come,) the guilt of their first fault prevents them from entering the kingdom.

(Hom. 40. in Ev.) And this rich man forsooth, now fixed in his doom, seeks as his patron him to whom in this life he would not show mercy.

(ut sup.) For that rich man who would not give to the poor man even the scraps of his table, being in hell came to beg for even the least thing. For he sought for a drop of water, who refused to give a crumb of bread.

We may gather from this, with what torments he will be punished who robs another, if he is smitten with the condemnation to hell, who does not distribute what is his own.

But what means it, that when in torments he desires his tongue to be cooled, except that at his feasts having sinned in talking, now by the justice of retribution, his tongue was in fierce flame; for talkativeness is generally rife at the banquet.

(in Hom. 40.) Whatsoever then ye have well in this world, when ye recollect to have done any thing good, be very fearful about it, lest the prosperity granted you be your recompense for the same good. And when ye behold poor men doing any thing blameably, fear not, seeing that perhaps those whom the remains of the slightest iniquity defiles, the fire of honesty cleanses.

(ubi sup.) It may also be answered, that evil men receive in this life good things, because they place their whole joy in transitory happiness, but the righteous may indeed have good things here, yet not receive them for reward, because while they seek better things, that is, eternal, in their judgment whatever good things are present seem by no means good.

(ubi sup.) For as the wicked desire to pass over to the elect, that is, to depart from the pangs of their sufferings, so to the afflicted and tormented would the just pass in their mind by compassion, and wish to set them free. But the souls of the just, although in the goodness of their nature they feel compassion, after being united to the righteousness of their Author, are constrained by such great uprightness as not to be moved with compassion towards the reprobate. Neither then do the unrighteous pass over to the lot of the blessed, because they are bound in everlasting condemnation, nor can the righteous pass to the reprobate, because being now made upright by the righteousness of judgment, they in no way pity them from any compassion. — Catena Aurea by Aquinas

Gregory the Dialogist: Now it happened that both died. The rich man, who was clothed in purple and fine linen, was buried in hell; but Lazarus was led by angels into Abraham’s bosom. What does Abraham’s bosom signify but the secret rest of the fathers? Of which the Truth says: “Many will come from the East and the West, and will recline with Abraham and Isaac and Jacob in the kingdom of heaven; but the children of the kingdom will be cast out into outer darkness.” For he who is said to have been clothed in purple and fine linen is rightly called a child of the kingdom. He who lifts his eyes from afar to see Lazarus, because while the unfaithful are in the depths through the punishments of their damnation, they behold the faithful above them in rest before the day of the last judgment, whose joys afterward they can in no way contemplate. — Forty Gospel Homilies, Homily 40

Gregory the Dialogist: And it came to pass that the beggar died, and was carried by the angels into Abraham’s bosom. And the rich man also died, and was buried in hell. This rich man, when placed in his own torment, seeks as a patron the one on whom he was unwilling to have mercy in this life. — Forty Gospel Homilies, Homily 40

John Chrysostom ((as quoted by Aquinas, AD 1274)): (Hom. 6. in 2 ad Cor.) He died then indeed in body, but his soul was dead before. For he did none of the works of the soul. All that warmth which issues from the love of our neighbour had fled, and he was more dead than his body. (Conc. 2. de Lazaro.). But no one is spoken of as having ministered to the rich man’s burial as to that of Lazarus. Because when he lived pleasantly in the broad road, he had many busy flatterers; when he came to his end, all forsook him. For it simply follows, and was buried in hell. But his soul also when living was buried, enshrined in its body as it were in a tomb.

(Conc. 2. de Lazaro.) As it made the poor man’s affliction heavier while he lived to lie before the rich man’s gate, and to behold the prosperity of others, so when the rich man was dead it added to his desolation, that he lay in hell and saw the happiness of Lazarus, feeling not only by the nature of His own torments, but also by the comparison of Lazarus’s honour, his own punishment the more intolerable. Hence it follows, But lifting up his eyes, He lifted up his eyes that he might look on him, not despise him; for Lazarus was above, he below. Many angels earned Lazarus; he was seized by endless torments. Therefore it is not said, being in torment, but torments. For he was wholly in torments, his eyes alone were free, so that he might behold the joy of another. His eyes are allowed to be free that he may be the more tortured, not having that which another has. The riches of others are the torments of those who are in poverty.

(ad Hom. 2. in ep. Phil. Chrys. Conc. de Laz.) There were many poor righteous men, but he who lay at his door met his sight to add to his woe. For it follows, And Lazarus in his bosom. It may here be observed, that all who are offended by us are exposed to our view. But the rich man sees Lazarus not with any other righteous man, but in Abraham’s bosom. For Abraham was full of love, but the man is convicted of cruelty. Abraham sitting before his door followed after those that passed by, and brought them into his house, the other turned away even them that abode within his gate.

(ubi sup.) But not because he was rich was he tormented, but because he was not merciful.

His tongue too had spoken many proud things. Where the sin is, there is the punishment; and because the tongue offended much, it is the more tormented.

Or, in that he wishes his tongue to be cooled, when he was altogether burning in the flame, that is signified which is written, Death and life are in the hands of the tongue, (Prov. 18:21.) and with the mouth confession is made to salvation; (Rom. 10:10.) which from pride he did not do, but the tip of the finger means the very least work in which a man is assisted by the Holy Spirit.

(Conc. 2, 3. de Lazaro.) Behold the kindness of the Patriarch; he calls him son, (which may express his tenderness,) yet gives no aid to him who had deprived himself of cure. Therefore he says, Remember, that is, consider the past, forget not that thou delightedst in thy riches, and thou receivedst good things in thy life, that is, such as thou thoughtest to be good. Thou couldest not both have triumphed on earth, and triumph here. Riches can not be true both on earth and below. It follows, And Lazarus likewise evil things; not that Lazarus thought them evil, but he spoke this according to the opinion of the rich man, who thought poverty, and hunger, and severe sickness, evils. When the heaviness of sickness harasses us, let us think of Lazarus, and joyfully accept evil things in this life.

(Conc. 3. de Lazaro.) He says, Thou receivedst good things in thy life, (as if thy due;) as though he said, If thou hast done any good thing for which a reward might be due, thou hast received all things in that world, living luxuriously, abounding in riches, enjoying the pleasure of prosperous undertakings; but he if he committed any evil has received all, afflicted with poverty, hunger, and the depths of wretchedness. And each of you came hither naked; Lazarus indeed of sin, wherefore he receives his consolation; thou of righteousness, wherefore thou endurest thy inconsolable punishment; and hence it follows, But now he is comforted, and thou art tormented.

(Conc. 3. de Lazaro.) But you will say, Is there no one who shall enjoy pardon, both here and there? This is indeed a hard thing, and among those which are impossible. For should poverty press not, ambition urges; if sickness provoke not, anger inflames; if temptations assail not, corrupt thoughts often overwhelm. It is no slight toil to bridle anger, to cheek unlawful desires, to subdue the swellings of vain-glory, to quell pride or haughtiness, to lead a severe life. He that doeth not these things, can not be saved.

(in Conc. de Laz.) But after the mercy of God, we must seek in our own endeavours for hope of salvation, not in numbering fathers, or relations, or friends. For brother does not deliver brother; and therefore it is added, And beside all this between us and yon there is a great gulf fixed.

The gulf is said to be fixed, because it cannot be loosened, moved, or shaken.

As if he says, We can see, we cannot pass; and we see what we have escaped, you what you have lost; our joys enhance your torments, your torments our joys. — Catena Aurea by Aquinas

Pseudo-Basil ((as quoted by Aquinas, AD 1274)): (In Esai. 5.) Hell is a certain common place in the interior of the earth, shaded on all sides and dark, in which there is a kind of opening stretching downward, through which lies the descent of the souls who are condemned to perdition. — Catena Aurea by Aquinas

Pseudo-Chrysostom ((as quoted by Aquinas, AD 1274)): (ubi sup.) We have heard how both fared on earth, let us see what their condition is among the dead. That which was temporal has passed away; that which follows is eternal. Both died; the one angels receive, the other torments; for it is said, And it came to pass, that the beggar died, and was carried by the angels, &c. Those great sufferings are suddenly exchanged for bliss. He is carried after all his labours, because he had fainted, or at least that he might not tire by walking; and he was earned by angels. One angel was not sufficient to carry the poor man, but many come, that they may make a joyful band, each angel rejoicing to touch so great a burden. Gladly do they thus encumber themselves, that so they may bring men to the kingdom of heaven. But he was carried into Abraham’s bosom, that he might be embraced and cherished by him; Abraham’s bosom is Paradise. And the ministering angels carried the poor man, and placed him in Abraham’s bosom, because though he lay despised, he yet despaired not nor blasphemed, saying, This rich man living in wickedness is happy and suffers no tribulation, but I cannot get even food to supply my wants.

(Chrys. Op. imp, Hom. 53. Matt. 8:22, 25.) Or as the prisons of kings are placed at a distance without, so also hell is somewhere far off without the world, and hence it is called the outer darkness.

(Hom. de Div.) Great punishments give forth a great cry. Father Abraham. As if he said, I call thee father by nature, as the son who wasted his living, although by my own fault I have lost thee as a father. Have mercy on me. In vain thou workest repentance, when there is no place for repentance; thy torments drive thee to act the penitent, not the desires of thy soul. He who is in the kingdom of heaven, I know not whether he can have compassion on him who is in hell. The Creator pitieth His creature. There came one Physician who was to heal all; others could not heal. Send Lazarus. Thou errest, wretched man. Abraham cannot send, but he can receive. To dip the tip of his finger in water. Thou wouldest not deign to look upon Lazarus, and now thou desirest his finger. What thou seekest now, thou oughtest to have done to him when alive. Thou art in want of water, who before despisedst delicate food. Mark the conscience of the sinner; he durst not ask for the whole of the finger. We are instructed also how good a thing it is not to trust in riches. (Chrys. Conc. 2. de Laz). See the rich man in need of the poor who was before starving. Things are changed, and it is now made known to all who was rich and who was poor. For as in the theatres, when it grows towards evening, and the spectators depart, then going out, and laying aside their dresses, they who seemed kings and generals are seen as they really are, the sons of gardeners and fig-sellers. So also when death is come, and the spectacle is over, and all the masks of poverty and riches are put off, by their works alone are men judged, which are truly rich, which poor, which are worthy of honour, which of dishonour. — Catena Aurea by Aquinas

Theophylact of Ohrid ((as quoted by Aquinas, AD 1274)): But some say that hell is the passing from the visible to the invisible, and the unfashioning of the soul. For as long as the soul of the sinner is in the body, it is visible by means of its own operations. But when it flies out of the body, it becomes shapeless.

He does not however direct his words to Lazarus, but to Abraham, because he was perhaps ashamed, and thought Lazarus would remember his injuries; but he judged of him from himself. Hence it follows, And he cried and said.

The great gulf signifies the distance of the righteous from sinners. For as their affections were different, so also their abiding places do not slightly differ.

You may from this derive an argument against the followers of Origen, who say, that since an end is to be placed to punishments, there will be a time when sinners shall be gathered to the righteous and to God. — Catena Aurea by Aquinas

Luke 16:23

Bede: But lifting up his eyes while he was in torment, he saw Abraham from afar and Lazarus in his bosom, and he cried out, saying, “Father Abraham, have mercy on me and send Lazarus that he may dip the tip of his finger in water and cool my tongue, for I am tormented in this flame.” Oh, how subtle are the judgments of God, oh, how strictly is the retribution of good and evil deeds carried out! Certainly, it was said earlier that in this life Lazarus was looking for the crumbs falling from the rich man’s table, and no one gave them to him; now it is said of the rich man that from his punishment, he desires water to be dripped from Lazarus’s fingertip into his mouth. He who was unwilling to give even the smallest from his table has reached the point of seeking the smallest in hell. But it is very noteworthy what it is that the rich man, placed in the fire, requests his tongue to be cooled. For it is the custom of holy speech sometimes to say one thing but imply another from that very saying. Moreover, previously the Lord did not describe this arrogant rich man as indulging in loquacity, but as feasting superfluously. He did not narrate this about him due to loquacity but for having sinned with pride, tenacity, and gluttony. But because loquacity usually abounds at feasts, he who is here said to have feasted badly is reported to suffer more grievously in his tongue in hell. But with great fear, it must be considered what follows. — On the Gospel of Luke

Douglas Wilson: In the time before the Messiah came, the expectation of the godly was to die and go to Sheol. Jonah (most likely) actually died and cried out to God from the depths of Sheol (Jon. 2:1). The psalmist expected that Sheol would swallow him up (Ps. 18:5; 86:13; 116:3).

In the parable of Lazarus and the rich man, they both died and went down to Hades. In that parable, Hades was divided in two by a vast chasm. The side where Lazarus was had the name of Abraham’s bosom (Luke 16:23), while the rich man was in torment in Hades. Nevertheless, it was possible for communication to occur across the chasm.

In our text [Matt. 12:40], Jesus said that He was going to be three days and nights in the heart of the earth. But He also told the thief on the cross that He would be with him in Paradise that same day (Luke 23:43). So then, Abraham’s bosom was also known as Paradise. To the Greeks, this went by the name of Elysium. This is where Jesus went, and preached across the chasm.

The Greek word for the lowest pit of Hades, the worst part, was Tartarus. This word is used once in the New Testament (without any redefinition, mind). Peter tells us this: “For if God spared not the angels that sinned, but cast them down to hell [Tartarus], and delivered them into chains of darkness, to be reserved unto judgment” (2 Peter 2:4).

While in Hades, the Lord preached. But the preaching was not “second chance” preaching. Rather the word used is one used for heralding or announcing, not the word for preaching the gospel. “By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water” (1 Pet. 3:19–20). The Lord was announcing their final defeat to the “sons of God” and Nephilim both. And this, incidentally, tells us how momentous the rebellion at the time of the Flood actually was. Thousands of years after their definitive defeat, Jesus went to them to announce their final defeat.

The Bible teaches us that Jesus is the king of all things. The devil is not the ruler of Gehenna—Jesus is. The lake of fire was prepared for the devil and his angels (Matt. 25:41). It is a place of torment for the devil. Furthermore, Jesus holds the keys to Hades as well. “I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell [Hades] and of death.” (Rev. 1:18). Jesus, not the devil, is the King of Hell. Jesus, not the devil, is the Lord of Hades.

When the Lord rose from the dead, He led captivity captive (Eph. 4:8)—all the saints in the Old Testament who had died and gone to Abraham’s bosom were transferred when Paradise was moved (Matt. 27:52). And by the time of Paul, Paradise was up (2 Cor. 12:4). So if you had lived in the Old Testament, you would have died and gone down to Sheol/Hades. But the part of Hades that contained the saints of God has been emptied out, and now when God’s people die, what happens? To be absent from the body is to be present with the Lord (2 Cor. 5:6, 8). We still go to Paradise, but Paradise itself has been moved into the heavens. — The Apostles Creed 11: He Descended Into Hades

Ephrem the Syrian: This place, despised and spurned By the denizens of paradise, Those who burn in Gehenna hungrily desire; Their torment doubles At the sight of its fountains, They quiver violently As they stand on the opposite side; The rich man, too, begs for succor But there is no one to wet his tongue, For fire is within them, While the water is opposite them. — HYMNS ON PARADISE 1.17

Ephrem the Syrian: The Lord compared the priests of the people with him who was clothed in purple. Nothing is more honored than purple clothing. He compared the disciples of the cross with Lazarus. There were none more lowly than Lazarus was. He revealed the name of his beloved ones through Lazarus, his beloved one. He also wished to reveal the name of his enemies through the words, “If they do not listen to Moses and the prophets.” It is not the case that all those living are alive, or that all those buried are dead.See, the more the rich man lived sumptuously, the more Lazarus was humbled! The more Lazarus was made low, the greater was his crown. Why should he have seen Abraham above all the just, and Lazarus in his bosom? He saw him because Abraham loved the poor and so that we might learn that we cannot hope for pardon at the end, unless the fruits of pardon can be seen in us. If Abraham, who was friendly to strangers and had mercy on Sodom, was not able to have mercy on the one who did not show pity to Lazarus, how can we hope that there will be pardon for us? That man called him “my father,” and Abraham called him “my son,” but he was not able to help him. “Remember, my son, that you received good things during your life and Lazarus evil things.” — COMMENTARY ON TATIAN’S DIATESSARON 15.12-13

Gregory of Nyssa: I said, “What are the fire, the gulf, or the other things which are mentioned, if they are not what they are said to be?”“It seems to me,” she [Macrina] said, “that the Gospel wishes, through each of these details, to indicate some opinions concerning what we are seeking in connection with the soul. The patriarch says to the rich man, ‘You had your share of goods during your life in the flesh.’ He also says concerning the beggar, ‘This man fulfilled his duty by his experience of hardship during his life.’ By the gulf separating the one from the other, Scripture seems to me to set forth an important belief.… This, in my opinion, is the gulf, which is not an earthly abyss, that the judgment between the two opposite choices of life creates. Once one has chosen the pleasure of this life and has not remedied this bad choice by a change of heart, he produces for himself a place empty of good hereafter. He digs this unavoidable necessity for himself like some deep and trackless pit. “It seems to me that Scripture uses the ‘bosom of Abraham,’ in which the patient sufferer finds rest, as a symbol of the good state of the soul. This patriarch was the first person recorded to have chosen the hope of things to come in preference to the enjoyment of the moment. Deprived of everything he had in the beginning of his life, living among strangers, he searched for a future prosperity through present affliction. We use the word bosom when referring figuratively to a part of the outline of the sea. It seems to me that Scripture uses the word bosom as a symbol of the immeasurable goals toward which those who sail virtuously through life will come to when having departed from life. They anchor their souls in this good bosom as in a quiet harbor.” — ON THE SOUL AND THE RESURRECTION

Gregory the Dialogist: Although out of the Gospel we also learn that the soul is not only tormented by seeing the fire, but also by the feeling thereof: for the rich glutton, as our Saviour saith, was buried in hell. And he giveth us to understand that his soul was kept in fire, in that he telleth us how he did beseech Abraham, speaking to him in this manner: Send Lazarus, that he may dip the top of his finger into the water and may refresh my tongue: because I am tormented in this flame. Seeing, then, truth itself assureth us that the sinful rich man was condemned into fire, what wise man can deny that the souls of the reprobate be detained in fire? — Dialogues, Book 4, Chapter 29

Gregory the Dialogist: For behold it is added: “Who lifting up his eyes, when he was in torments, saw Abraham afar off, and Lazarus in his bosom.” O how great is the subtlety of God’s judgments! O how strictly is the recompense of good and evil deeds carried out! Certainly it was said above that in this life Lazarus sought the crumbs falling from the rich man’s table, and no one gave to him; now concerning the torment of the rich man it is said that he desires water to be dropped from the tip of Lazarus’s finger into his mouth. From this therefore, from this, brethren, gather how great is the strictness of God’s severity. For this rich man who was unwilling to give even the least things from his table to the wounded poor man, placed in hell, came to seeking even the least things. For he who denied crumbs of bread asked for a drop of water. — Forty Gospel Homilies, Homily 40

Peter Chrysologus: “Send Lazarus.” As I see the matter, the rich man’s actions spring not from new pain but from ancient envy. This hell does not kindle his jealousy as much as Lazarus’s possession of heaven. People find it a serious evil and unbearable fire to see in happiness those whom they once held in contempt. The rich man’s ill will does not leave him, although he already endures its punishment. He does not ask to be led to Lazarus but wants Lazarus to be led to him. O rich man, loving Abraham cannot send to the bed of your tortures Lazarus whom you did not condescend to admit to your table. Your respective fortunes have now been reversed. You look at the glory of him whose misery you once spurned. He who wondered at you in your glory sees your tortures. — SERMON 122

Prudentius: But until the perishable body You will raise up, O God, and refashion, What mansion of rest is made ready For the soul that is pure and unsullied? It shall rest in the patriarch’s bosom As did Lazarus, hedged round with flowers, Whom Dives beheld from a distance While he burned in the fires everlasting. — HYMN FOR EVERY DAY 10.149-56

Tertullian: In hell the soul of a certain man is in torment, punished in flames, suffering excruciating thirst, and imploring from the finger of a happier soul, for his tongue, the solace of a drop of water. [Luke 16:23-24] Do you suppose that this end of the blessed poor man and the miserable rich man is only imaginary? Then why the name of Lazarus in this narrative, if the circumstance is not in (the category of) a real occurrence? But even if it is to be regarded as imaginary, it will still be a testimony to truth and reality. — A Treatise on the Soul, Chapter 7

Tertullian: In hell the soul of a certain man is in torment, punished in flames, suffering excruciating thirst, and imploring from the finger of a happier soul, for his tongue, the solace of a drop of water. Do you suppose that this end of the blessed poor man and the miserable rich man is only imaginary? Then why the name of Lazarus in this narrative, if the circumstance is not in (the category of) a real occurrence? But even if it is to be regarded as imaginary, it will still be a testimony to truth and reality. — A Treatise on the Soul

Tertullian: Thus it happens that the rich man in hell has a tongue and poor (Lazarus) a finger and Abraham a bosom. By these features also the souls of the martyrs under the altar are distinguished and known. — A Treatise on the Soul

Tertullian: is said to separate those regions, and to hinder a passage from one to the other. Besides, the rich man could not have “lifted up his eyes,” and from a distance too, except to a superior height, and from the said distance all up through the vast immensity of height and depth. — Against Marcion Book IV

Theophylact of Ohrid: When the Lord cast Adam out of paradise He settled him in a place just opposite, so that the continuous sight of paradise before his eyes would keep fresh in his mind the calamity that had befallen him and would arouse in him a sharper sense of his fall from good things. In like manner the Lord condemned the rich man to a place just opposite Lazarus, so that the sight of him in such a blessed state might awaken in the rich man the realization of the good things he lost because of his cruelty. Why was it that he saw Lazarus in the bosom of Abraham, and not of any other of the righteous? Because Abraham showed hospitality to strangers. The rich man sees Lazarus with Abraham as a reproof of his own in hospitality. Abraham used to draw into his own house even those who were just passing by, while the rich man overlooked a man who was lying every day within his very courtyard. And why does the rich man address his words to Abraham, and not to Lazarus? Perhaps he was ashamed. It may be that he judged Lazarus to be no different than himself and therefore assumed that Lazarus would bear a grudge for past wrongs. “If I, while enjoying such great prosperity, overlooked him while he was suffering such great afflictions, and did not even give him the crumbs from my table, how much more will he who was thus despised now remember those past wrongs and refuse to grant me any favor?” This is why he addresses his words to Abraham, thinking that the patriarch would be unaware of what had happened. How then does Abraham respond? Does he say, “0 cruel and heartless man! Are you not ashamed? Only now do you remember compassion?” Not this, but rather, Son. Behold a compassionate and holy soul! A certain wise man has said, “Trouble not a soul that has been brought low.” This is why Abraham says, Son. By this he also intimates that it is within his power only to speak to him gently, but more than this he is not permitted to do. “That which I have to give, I give you—a voice of compassion. But to go from here to there I cannot, for all things have been shut. And you have received your good things, and in like manner Lazarus evil things.” Why does he use the [Greek] word apelabes, thou receivedst, and not the [simpler Greek] word elabes? We say [in Greek] that a recipient receives [apolambanei] those things which are his due. What then do we learn? That even if a man is utterly defiled and has reached the last degree of wickedness, perhaps he has done at least one or two good things. So that even such a man may have some good things, as when he obtains prosperity in this life as his reward, and thus it may be said that he has received these things as his due. Likewise Lazarus received evil things as his due. For perhaps he also did one or two evil things, and he received as his merited reward for these evil things the suffering which he endured in this life. Therefore now he is comforted, while you are in torment. The chasm indicates the separation and the difference that exists between the righteous and the sinners. Just as their choices were far different in this life, so too their dwelling places in the next life are separated by a great distance, each one receiving as his due the reward appropriate to his choices in this life. Mark here a conclusion to be drawn against the Origenists who say that there will be a time when there is an end to hell, that the sinners will be united with the righteous and with God, and thus that God will become all in all. Let us hear what Abraham says, that they who would pass from hence to you, or from thence to us, cannot. Therefore it is impossible for anyone to go from the place apportioned to the righteous to the place of the sinners, and likewise, Abraham teaches us, it is impossible to go from the place of punishment to the place of the righteous. And Abraham, I presume, is more trustworthy than Origen. (1) What is hades? Some say that it is a place of darkness beneath the earth; others have said that hades is the departure of the soul from that which is seen to that which is unseen and invisible. While the soul is in the body, it is manifest through its own energies [which animate the body], but when the soul has departed from the body it becomes invisible. (2) This is hades, they say. The bosom of Abraham is the enclosure within which are stored up the good things that await the righteous, who after the storm have found the heavenly haven. We use the same word to name those bodies of water on the sea which are shaped like harbors and havens. (3) Mark this as well—on the day of judgment the man who did wrong will see the one he wronged in the glory that is his, and the man who was wronged will likewise see the one who wronged him in that condemnation which befalls him, just as here in this parable the rich man sees Lazarus, and Lazarus, the rich man.

Luke 16:24

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): He is tormented also because to the luxurious man it is a punishment to be without his pleasures; water is also a refreshment to the soul which is set fast in sorrow. — Catena Aurea by Aquinas

Gregory the Dialogist: Moreover he is shown to burn more in his tongue, when he says: “Send Lazarus, that he may dip the tip of his finger in water, to cool my tongue, for I am tormented in this flame.” The unbelieving people held the words of the law in their mouth, which they scorned to keep in deed. Therefore he will burn more there, where he showed himself to know what he was unwilling to do. Wherefore it is well said of the learned and negligent through Solomon: “All the labor of man is in his mouth, but his soul will not be filled,” because whoever labors only to know what he ought to say, fasts with an empty mind from the very refreshment of his knowledge. He desires to be touched by the tip of a finger, because given over to eternal punishments he wishes to share in even the least work of the just. — Forty Gospel Homilies, Homily 40

Gregory the Dialogist: But it must be carefully noted what it means that the rich man placed in the fire asks for his tongue to be cooled. For it is the custom of sacred Scripture sometimes to say one thing, but to indicate another by that same saying. Now above the Lord had described this proud rich man not as given to talkativeness, but as feasting excessively. And He did not narrate that he sinned by talkativeness, but that he sinned by pride and greed through gluttony. But because talkativeness usually abounds at feasts, he who is said to have feasted wickedly here is reported to burn more grievously in his tongue in hell. For the sin of talkativeness first serves those who feast wickedly, and after talkativeness the levity of jesting also follows. For that jesting follows gluttony, sacred Scripture testifies, which says: “The people sat down to eat and drink, and they rose up to play.” But before the body is moved to play, the tongue is moved to jokes and empty words. What therefore is indicated by the fact that the rich man placed in torments asks for his tongue to be cooled, except that he who by feasting had sinned more by talkativeness was burning more fiercely in his tongue through the justice of retribution? — Forty Gospel Homilies, Homily 40

Hippolytus of Rome: For all, the righteous and the unrighteous alike, shall be brought before God the Word. For the Father hath committed all judgment to Him; and in fulfilment of the Father’s counsel, He cometh as Judge whom we call Christ. For it is not Minos and Rhadamanthys that are to judge (the world), as ye fancy, O Greeks, but He whom God the Father hath glorified, of whom we have spoken elsewhere more in particular, for the profit of those who seek the truth. He, in administering the righteous judgment of the Father to all, assigns to each what is righteous according to his works. And being present at His judicial decision, all, both men and angels and demons, shall utter one voice, saying, “Righteous is Thy judgment.” Of which voice the justification will be seen in the awarding to each that which is just; since to those who have done well shall be assigned righteously eternal bliss, and to the lovers of iniquity shall be given eternal punishment. And the fire which is un-quenchable and without end awaits these latter, and a certain fiery worm which dieth not, and which does not waste the body, but continues bursting forth from the body with unending pain. No sleep will give them rest; no night will soothe them; no death will deliver them from punishment; no voice of interceding friends will profit them. For neither are the righteous seen by them any longer, nor are they worthy of remembrance. But the righteous will remember only the righteous deeds by which they reached the heavenly kingdom, in which there is neither sleep, nor pain, nor corruption, nor care, nor night, nor day measured by time; nor sun traversing in necessary course the circle of heaven, which marks the limits of seasons, or the points measured out for the life of man so easily read; nor moon waning or waxing, or inducing the changes of seasons, or moistening the earth; no burning sun, no changeful Bear, no Orion coming forth, no numerous wandering of stars, no painfully-trodden earth, no abode of paradise hard to find; no furious roaring of the sea, forbidding one to touch or traverse it; but this too will be readily passable for the righteous, although it lacks no water. There will be no heaven inaccessible to men, nor will the way of its ascent be one impossible to find; and there will be no earth unwrought, or toilsome for men, but one producing fruit spontaneously in beauty and order; nor will there be generation of wild beasts again, nor the bursting substance of other creatures. Neither with man will there be generation again, but the number of the righteous remains indefectible with the righteous angels and spirits. Ye who believe these words, O men, will be partakers with the righteous, and will have part in these future blessings, which “eye hath not seen nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love Him.” To Him be the glory and the power, for ever and ever. Amen. — Hippolytus Dogmatical and Historical Fragments

Luke 16:25

Augustine of Hippo: “Remember, son, that you received good things in your life, and Lazarus likewise bad things.” He assigns pain in return for riches, refreshment in return for poverty, flames in return for purple and joy in return for nakedness. The equal balance of the scales will be maintained. The standard of measurement will not be proved false that says, “The measure you give will be the measure you get.” The reason he refuses to show mercy to the rich man in his pain is that while he lived the rich man neglected to show mercy. The reason why he ignored the rich man’s pleas in his torment is that he ignored the poor man’s pleas on earth. — SERMON 367.2

Bede: And Abraham said to him, “Son, remember that you received good things in your lifetime, and Lazarus likewise bad things. But now he is comforted here, and you are tormented.” Behold, when it is said, “You received good things in your lifetime,” it is indicated that this rich man had some kind of good from which he received good things in this life. Again, when it is said about Lazarus that he received bad things, it clearly shows that Lazarus had some kind of evil that needed purification. But the poverty burned away Lazarus’s evils, and the happiness of passing life rewarded the goods of the rich man. — On the Gospel of Luke

Cyprian: That the lust of possessing, and money, are not to be sought for. In Solomon, in Ecclesiasticus: “He that loveth silver shall not be satisfied with silver.” Also in Proverbs: “He who holdeth back the corn is cursed among the people; but blessing is on the head of him that communicateth it.” Also in Isaiah: “Woe unto them who join house to house, and lay field to field, that they may take away something from their neighbour. Will ye dwell alone upon the earth? Also in Zephaniah: “They shall build houses, and shall not dwell in them; and they shall appoint vineyards, and shall not drink the wine of them, because the day of the Lord is near.” Also in the Gospel according to Luke: “For what does it profit a man to make a gain of the whole world, but that he should lose himself? " And again: “But the Lord said unto him, Thou fool, this night thy soul is required of thee. Whose, then, shall those things be which thou hast provided? " And again: “Remember that thou hast received thy good things in this life. and likewise Lazarus evil things. But now he is besought, and thou grievest.” And in the Acts of the Apostles: “But Peter said unto him, Silver and gold indeed I have not; but what I have I give unto you: In the name of Jesus Christ of Nazareth, rise up and walk. And, taking hold of his right hand, he lifted him up.” Also in the first to Timothy: “We brought nothing into this world, but neither can we take anything away. Therefore, having maintenance and clothing, let us with these be content. But they who will become rich fall into temptation and a snare, and many and hurtful lusts, which drown man in perdition and destruction. For the root of all evils is covetousness, which some coveting, have made shipwreck from the faith, and have plunged themselves in many sorrows.” — Treatise XII Three Books of Testimonies Against the Jews

Gregory the Dialogist: To whom it is answered that in this life he received his good things, because he considered all his joy to be transitory happiness. For the just can have good things here, and yet not receive them as recompense, because while they seek better things, that is eternal things, whatever good things may have been present, in their judgment, when they burn with holy desires, they seem hardly good at all. Hence the prophet David, who was supported by the riches of his kingdom and many attendants, although he perceived that these things were good for necessity, nevertheless panted with longing for one singular good alone, saying: “But for me, to cling to God is good.”

Among these things it should be noted what is said to him: “Remember, son.” For behold, Abraham calls him son, whom nevertheless he does not free from torment, because the faithful forefathers of this unfaithful people, since they see that many have strayed from their faith, do not rescue from torments by any compassion those whom nevertheless they recognize as sons according to the flesh. — Forty Gospel Homilies, Homily 40

Gregory the Dialogist: But this which is said to him through Abraham’s response must be considered with very great fear: “Son, remember that you received good things in your life, and Lazarus likewise evil things. But now he is comforted here, and you are tormented.” This sentence, my brothers, needs fear rather than exposition. For if any of you have received something of external good in this world, you ought to fear that very external gift, so to speak, lest it be given to you as recompense for certain of your deeds, lest the Judge who here restored external goods reject you from the retribution of inward good, lest honor here or riches be not an aid to virtue but a reward for labor.

For behold, when it is said, “You received good things in your life,” it is indicated that this rich man also had something of good, from which he might receive good things in this life. And again, when it is said of Lazarus that he received evil things, it is clearly shown that Lazarus also had some evil that needed to be purged. But the fire of poverty purged the evils of Lazarus, and the happiness of passing life rewarded the goods of the rich man. Poverty afflicted and cleansed the one; abundance rewarded and repelled the other.

Therefore whoever among you have good things in this world, when you recall that you have done good deeds, greatly fear concerning them, lest the prosperity granted to you be the reward of those same goods. And when you see any poor people committing some blameworthy acts, do not despise them, do not despair of them, because perhaps the furnace of poverty purges what the excess of very slight depravity stains. Fear greatly concerning yourselves, because a prosperous life has even followed some evil deeds. But consider carefully concerning them, because the teacher poverty also torments their life until it leads them to righteousness. — Forty Gospel Homilies, Homily 40

John Chrysostom: 1. The parable about Lazarus has benefited us not a little, both rich and poor, teaching the latter to bear poverty well, and not allowing the former to think highly of their riches; but showing, by the circumstances of the case, that he is of all men to be most pitied who lives in luxury without sharing his wealth with others. Allow me again to take up the same subject; since, also, those who work in mines, wherever they see many grains of gold, there they dig again, and do not cease until they have gathered out all that can be found. Let us, therefore, proceed, and, at the place where we left off yesterday, there again recommence the discourse. It might be possible, indeed, to unfold to you the whole parable in a single day; but we do not strive to be able to depart with the feeling that we have said a great deal, but that you, having received and retained the things spoken, may be able, through this carefulness, to gain a sense of real spiritual benefit. A tender mother about to change the |60 food of her child from milk to more solid diet, if she were at once to give it unmixed wine would injure it, for the child would at once reject the new diet. She feeds it little by little, and thus the new nourishment is received without trouble. In order that you may not feel distaste for the offered food, we do not without preparation pour out to you from the cup of instruction; but distributing the portion over several days, we give an interval of repose from the toil of hearing, that both that which has been said may be firmly fixed in your understanding and in your heart, and that you may receive that which is about to be said with constant and increasing zeal. Thus I often state several days beforehand the subject about to be considered, in order that, in the intervening time, you may take a book and go through the whole passage; and, noticing what has been stated and what reserved, you may be prepared to hear more intelligently that which is to be said. This, also, I am ever urging, and shall not cease to urge, that you give attention, not only to the words spoken, but that also, when at home in your house, you exercise yourselves constantly in reading the Divine Scriptures. This, also, I have never ceased to press upon those who come to me privately. Let not any one say to me that these exhortations are vain and irrelevant, for “I am constantly busy in the courts,” (suppose him to say;) “I am discharging public duties; I am engaged in some art or handiwork; I have a wife; I am bringing up my children; I have to manage a household; I am full of worldly business; it is not for me to read the Scriptures, but for those who have bid adieu to the world,1 for those who dwell on the summit of the hills; those who constantly lead a secluded life.” What dost thou say, O man? Is it not for thee to attend to the Scriptures, because thou art involved in numerous cares? It is thy duty even more than theirs, for they do not so much need the aid to be derived from the Holy Scriptures as they do who are engaged in much business. For those who lead a solitary life, who are free from business and from the anxiety arising from business, who have pitched their tent in the wilderness, and have no communion with any one, but who meditate at leisure on wisdom, in that peace that springs from repose—-they, like those who lie in the harbour, enjoy abundant security. But ourselves, who, as it were, are tossed in the midst of the sea, cannot avoid many failings, we ever stand in need of the immediate and constant comfort of the Scriptures. They rest far from the strife, and, therefore, escape many wounds; but you stand perpetually in the array of battle, and constantly are liable to be wounded: on this account, you have more need of the healing remedies. For, suppose, a wife provokes, a son causes grief, a slave excites to anger, an enemy plots against us, a friend is envious, a neighbour is insolent, a fellow-soldier causes us to stumble—-or often, perhaps, a judge threatens us, poverty pains us, or loss of property causes us trouble, or |62 prosperity puffs us up, or misfortune overthrows us;—-there are surrounding us on all sides many causes and occasions of anger, many of anxiety, many of dejection or grief, many of vanity or pride; from all quarters, weapons are pointed at us. Therefore it is that there is need continually of the whole armour of the Scriptures. For, “understand,” it says, “that thou passest through the midst of snares, and walkest on the battlements of a city,” (Ecclus. ix. 13.) The lusts of the flesh also more grievously afflict those who are engaged in the midst of business. For a noble appearance and beautiful person gain power over us through the eyes; and wicked words, entering by the cars, trouble our thoughts. Often, also, a well-modulated song softens the constancy of the mind. But why do I say these things’? For that which seems to be weaker than all these, even the odour of sweet scents from the meretricious throng with whom we meet, falling upon the senses, entrances us, and, by this chance accident, we are made captive.

2. Many other such things there are that beset our soul; and we have need of the divine remedies that we may heal wounds inflicted, and ward off those which, though not inflicted, would else be received in time to come—-thus quenching afar off the darts of Satan, and shielding ourselves by the constant reading of the Divine Scriptures. It is not possible—-I say, it is not possible, for any one to be secure without constant supplies of this spiritual instruction. Indeed, we may congratulate ourselves, if, constantly using this remedy, we ever are able to attain salvation. But when, though each day receiving wounds, we make use of no remedies, what hope can there be of salvation? Do you not notice that workmen in brass, or goldsmiths, or silversmiths, or those who engage in any art whatsoever, preserve carefully all the instruments of their art; and if hunger come, or poverty afflict them, they prefer to endure anything rather than sell for their maintenance any of the tools which they use. It is frequently the case that many thus choose rather to borrow money to maintain their house and family, than part with the least of the instruments of their art. This they do for the best reasons; for they know that when those are sold, all their skill is rendered of no avail, and the entire groundwork of their gain is gone. If those are left, they may be able, by persevering in the exercise of their skill, in time to pay off their debts; but if they, in the meantime, allow the tools to go to others, there is, for the future, no means by which they can contrive any alleviation of their poverty and hunger. We also ought to judge in the same way. As the instruments of their art are the hammer and anvil and pincers, so the instruments of our work are the apostolic and prophetic books, and all the inspired and profitable Scriptures. And as they, by their instruments, shape all the articles they take in hand, so also do we, by our instruments, arm our mind, and strengthen it when relaxed, and renew it when out of condition. Again, artists display their skill in beautiful forms, being unable to change the material of their productions, or to transmute silver into gold, but only to |64 make their figures symmetrical. But it is not so with thee, for thou hast a power beyond theirs—-receiving a vessel of wood, thou canst make it gold. And to this St Paul testifies, speaking thus: “In a great house there are not only vessels of gold and of silver, but also of wood and of earth. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified and meet for the master’s use, and prepared unto every good work,” (2 Tim. ii. 20, 21.) Let us then not neglect the possession of the sacred books, that we receive no fatal injuries. Let us not hoard gold, but lay up, as our treasures, these inspired books. For gold, whenever it becomes abundant, causes trouble to its possessors; but these books, when carefully preserved, afford great benefit to those who possess them. As also where royal arms are stored, though no one should use them, they afford great security to those who dwell there; since neither thieves nor burglars, nor any other evil-doers, dare attack that place. In the same way, where the inspired books are, from thence all satanical influence is banished, and the great consolation of right principles comes to those who live there; yea, even the very sight of these books by itself makes us slower to commit iniquity. Even if we attempt any forbidden thing, and make ourselves unclean, when we return home and see these books, our conscience accuses us more keenly, and we become less likely to fall again into the same sins. Again, if we have been steadfast in our integrity, we gain more benefit, (if we are acquainted with the word;) for as soon as one comes to the gospel, he by a mere look both rectifies his understanding and ceases from all worldly cares. And |65 if careful reading also follows, the soul, as if initiated in sacred mysteries, is thus purified and made better, while holding converse with God through the Scriptures. “But what,” say they, “if we do not understand the things we read?” Even if you do not understand the contents, your sanctification in a high degree results from it. However, it is impossible that all these things should alike be misunderstood; for it was for this reason that the grace of the Holy Spirit ordained that tax-gatherers, and fishermen, and tent-makers, and shepherds, and goatherds, and uninstructed and illiterate men, should compose these books, that no untaught man should be able to make this pretext; in order that the things delivered should be easily comprehended by all—-in order that the handicraftsman, the domestic, the widow, yea, the most unlearned of all men, should profit and be benefited by the reading. For it is not for vain-glory, as men of the world, but for the salvation of the hearers, that they composed these writings, who, from the beginning, were endued with the gift of the Holy Ghost.

3. For those without—-philosphers, rhetoricians, and annalists, not striving for the common good, but having in view their own renown—-if they said anything useful, even this they involved in their usual obscurity, as in a cloud. But the apostles and prophets always did the very opposite; they, as the common instructors of the world, made all that they delivered plain to all men, in order that every one, even unaided, might be able to learn by the mere reading. Thus also the prophet spake before, when he said, “All shall be taught of God,” (Isa. liv. 13.) “And they shall no more say, every one to his |66 neighbour, Know the Lord, for they shall all know me from the least to the greatest,” (Jer. xxxi. 34.) St Paul also says, “And I, brethren, when I came to you, came not with excellency of speech, or of wisdom, declaring unto you the mystery of God,” (1 Cor. ii. 1.) And again, “My speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power,” (1 Cor. ii. 4.) And again, “We speak wisdom,” it is said, “but not the wisdom of this world, nor of the princes of this world that come to nought,” (1 Cor. ii. 6.) For to whom is not the gospel plain? Who is it that hears, “Blessed are the meek; blessed are the merciful; blessed are the pure in heart,” and such things as these, and needs a teacher in order to understand any of the things spoken? But (it is asked) are the parts containing the signs and wonders and histories also clear and plain to every one? This is a pretence, and an excuse, and a mere cloak of idleness. You do not understand the contents of the book? But how can you ever understand, while you are not even willing to look carefully? Take the book in your hand. Read the whole history; and, retaining in your mind the easy parts, peruse frequently the doubtful and obscure parts; and if you are unable, by frequent reading, to understand what is said, go to some one wiser; betake yourself to a teacher; confer with him about the things said. Show great eagerness to learn: then, when God sees that you are using such diligence, He will not disregard your perseverance and carefulness; but if no human being can teach you that which you seek to know, He himself will reveal the whole. Remember the eunuch of the queen of Ethiopia. Being a man of a barbarous nation, occupied with numerous cares, and surrounded on all sides by manifold business, he was unable to understand that which he read. Still, however, as he was seated in the chariot, he was reading. If he showed such diligence on a journey, think how diligent he must have been at home: if while on the road he did not let an opportunity pass without reading, much more must this have been the case when seated in his house; if when he did not fully understand the things he read, he did not cease from reading, much more would he not cease when able to understand. To show that he did not understand the things which he read, hear that which Philip said to him: “Understandest thou what thou readest?” (Acts viii. 30.) Hearing this question he did not show provocation or shame: but confessed his ignorance, and said: “How can I, except some man should guide me?” (ver. 31.) Since therefore, while he had no man to guide him, he was thus reading; for this reason, he quickly received an instructor. God knew his willingness, He acknowledged his zeal, and forthwith sent him a teacher. But, you say, Philip is not present with us now. Still, the Spirit that moved Philip is present with us. Let us not, beloved, neglect our own salvation! “All these things are written for our admonition upon whom the ends of the world are come,” (1 Cor. x. 11.) The reading of the Scriptures is a great safeguard against sin; ignorance of the Scriptures is a great precipice and a deep gulf; to know nothing of the Scriptures, is a great betrayal of our salvation. This ignorance is the cause of |68 heresies; this it is that leads to dissolute living; this it is that makes all things confused. It is impossible—-I say, it is impossible, that any one should remain unbenefited who engages in persevering and intelligent reading. For see how much one parable has profited us! how much spiritual good it has done us! For many I know well have departed, bearing away abiding profit from the hearing; and if there be some who have not reaped so much benefit, still for that day on which they heard these things, they were rendered in every way better. And it is not a small thing to spend one day in sorrow on account of sin, and in consideration of the higher wisdom, and in affording the soul a little breathing time from wordly cares. If we can effect this at each assembly without intermission, the continued hearing would work for us a great and lasting benefit.

4. Let me then deliver to you the remainder of this parable. What is it that follows? The rich man having said, “Send Lazarus that he may dip the tip of his finger in water and cool my tongue,” let us listen to that which Abraham says in reply. “Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. And besides all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us from thence,” (Luke xvi. 25, 26.) These words are heavy to bear and cause us grief. I know, indeed, that in proportion to the wounds inflicted by conscience, is the benefit received by the wounded mind. For if it were in the next world that these things were said to us, as |69 they were to this rich man, truly should we have to lament, and mourn, and grieve, since time of repentance would no longer have been left us; but since we hear these things here, where it is possible to become wise, and to purge away our sins, and gain great confidence, and, fearing the evils that have befallen others, to repent,—-let us give thanks to the good God, who, by the punishment of others, stirs up our sluggishness and wakes us from our slumber. For this reason it is that these things are foretold, in order that we may not suffer the same. If God wished to punish us, He would not have foretold these things; but since He does not wish that we should fall into punishment, for this reason He foretells the punishment, that being made wise by the warning, we may escape experience of such things. But why does Abraham not say, “Thou hadst” (ἔλαβες) “thy good things,” but “thou receivedst” (ἀπέλαβες)? You remember, I dare say, that I said that here a vast and boundless sea of thought is opened before us. For the word (ἀπέλαβες) receivedst suggests and intimates the idea of debt; for any one receives (ἀπολάμβανει) that which is owing to him. If then this rich man was wicked, yea, most wicked, cruel, or inhuman, why is it not said to him,” Thou hadst” (ἔλαβες) “thy good things,” but “thou receivedst” (ἀπέλαβες), as if it implied things deserved by, or owed to him? What then do we learn from this? That some men, even wicked men, even those who have proceeded to the very extremity of wickedness, may often have done one, or two, or three good things. And that this statement is not mere conjecture is plain, from the following case. For what greater wickedness could exist than that of the unjust judge? What could be more inhuman, what more impious? This man neither feared God nor regarded men, (Luke xviii. 2.) Still, though living in such wickedness, he performed one good act, namely, the having pity on the widow who constantly troubled him; the yielding to grace, and granting her request, and proceeding against those who troubled her. Thus also it happens that a man may be intemperate, and at the same time often merciful; or he may be cruel, but also sober; and if he be both intemperate and cruel, still, often in the business of life, he may do some good deed. And similarly we ought to think of the good. For as the most depraved of men often do some useful thing, so also the zealous and honourable often commit sin in some respect. “For who,” it is said, “can boast that he has a clean heart, or who can say that he is free from iniquity?” (Prov. xx. 9.) Since, therefore, it was likely that the rich man, though he had proceeded to the extreme of iniquity, had done some good work; and that Lazarus, even though he had arrived at the summit of virtue, had committed some sin, mark how the patriarch intimates both these things, when he says, “Thou, in thy lifetime, receivedst thy good things, and likewise Lazarus evil things.” That which he says, implies this: “If thou also hast done good, and reward was owing to thee for that, all this reward thou receivedst in that life when thou didst live in luxury and wealthy enjoying great prosperity and success. This man (Lazarus) also, if he did any wrong, has received all the equivalent in poverty and hunger, being oppressed with the most extreme ills. Each of you has arrived here free—-this man from his sins, and thou from works of righteousness. Therefore, he has unmixed consolation—-thou endurest unmitigated punishment.” Thus when our righteousness is small and slender, and the burden of our sins great and incalculable, and still we enjoy success here, and suffer no ill, we shall depart hence entirely destitute and devoid of that reward of good actions, having “received all our good things in this life.” Also, when our works of righteousness are great and numerous, and our transgressions few and slight, and we also suffer some kinds of ill, we are purged from the transgressions here, and we receive there an unmixed recompense of our good acts, prepared for us. Whenever, then, you see any one living in wickedness, and suffering no misfortune, do not think him blessed, but mourn for and bewail him, as being about to undergo his woes there, as did also this rich man. Again, when you see any one striving after virtue, and enduring innumerable trials, consider him blessed; envy him as paying the penalty for all his transgressions here, and about to receive the reward of his constancy prepared for him there; as also it happened in the case of Lazarus.

5. Some men are punished here only; others suffer here no ill, but receive the whole punishment hereafter; others are punished both here and hereafter. Which, then, of these three classes do you esteem fortunate? Without doubt, the first; those who are punished and purged from their sins here. But which class is second in order? You, perhaps, may say, those who suffer nothing in this life, but undergo the whole punishment hereafter. I, however, should say not those, but rather they who are punished in both worlds. For he who in this life pays the penalty, will hereafter feel lighter pains; but he who must undergo the whole infliction hereafter, will have an inexorable doom. Thus this rich man, not being cleansed here from any of his indwelling sins, was so severely punished in the next world as not to be able to procure even a drop of water. Also, with respect to those who sin in this world, but suffer no ill, I pity them by far the most who, together with freedom from punishment, also enjoy here luxury and security. For as the freedom from penalty for sin in this world makes their future punishment more severe, so also when sinners enjoy here great repose and luxury and success, this prosperity becomes to them a means and cause of greater punishment and penalty. While in a state of sin, whenever we, in the course of divine providence, receive honours, these very honours may the more surely cast us into the fire. If, for instance, any one should experience only long-suffering without making the right use of it, he will receive heavier punishment. When, besides long-suffering, he enjoys the highest honours, and, notwithstanding, remains in his wickedness, who can save him from punishment? For, to show that they who here experience long-suffering prepare for themselves unmitigated punishment hereafter, if they do not repent, hear what St Paul says: “Thinkest thou, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? Or despisest thou the riches of His goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up for thyself wrath against the day of wrath and revelation of the righteous judgment of God,” (Rom. ii. 3-5.) Whenever, then, thou seest any men abounding in riches, living in luxury, using precious ointments, surfeiting day by day, having power and great honour and splendour, and, at the same time, living in sin, and suffering no ill; for this very reason chiefly it is that we weep and lament for them, that when sinning, they are not punished. Just as when you see any one afflicted with dropsy, or any other disease, or having sores or wounds in all parts of his body; if, in addition to this, he indulges in drinking and eating, and thus aggravates his malady, you not only do not admire him, nor think him happy on account of his luxury, but, for this very reason, you think him wretched. In the same way, also, we should judge concerning the affairs of the soul. Whenever you see a man living in wickedness, and enjoying great prosperity, and suffering no calamity, on this account lament for him the more, because, being under the power of disease and grievous corruption, he increases his own weakness, becoming worse by luxury and indolence. For punishment is not in itself an evil, but the real evil is sin. The latter separates us from God; the former leads us to God, and mitigates His wrath. How is this shown? Hear the prophet saying, “O priests, comfort ye, comfort ye my people. Speak to the heart of Jerusalem, and say that she has received of the Lord’s hand double for her sins,” (Isa. xl. 1,2, LXX.) And again: “O Lord our God, give us peace, for thou hast repaid all to us,” (Isa. xxvi. 12, LXX.) And in order that you may understand that some are punished here, others hereafter, hear what St Paul saith, reproving those who partake of the mysteries unworthily. For having said, “He who eateth this bread, and drinketh this cup unworthily, is guilty of the body and blood of the Lord,” (1 Cor. xi. 27,) he immediately adds, “For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged; but now we are judged of the Lord and chastened, in order that we should not be condemned with the world,” (1 Cor. xi. 30-32.) Do you see how the punishment inflicted here frees from the punishment hereafter? Also with respect to him who had committed fornication, it is said, “Deliver such a one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus Christ,” (1 Cor. v. 5.) Also from the case of Lazarus this is clear, that if he had committed any ill, having been purged from it here, he departed hence clean. And the same appears from the case of the paralytic man, who, having lived in weakness thirty and eight years, was freed from sin by the length of his affliction. And that it was sin for which he was thus afflicted, hear what Christ said, “Behold, thou art made whole: sin no more, lest a worse thing come unto thee,” (John v. 14.) That some are punished here and purified from sin, is therefore shown by these instances.

6. And. that some men, when they do not receive punishment here equivalent to the magnitude of their offences, are punished both here and hereafter, hear what Christ saith concerning the Sodomites. For having said, “Whosoever will not receive you, shake off the dust from your feet,” (Luke ix. 5; x. 11,) He proceeds to say, “It shall be more tolerable for Sodom and Gomorrah in the day of judgment than for that city,” (Luke x. 12.) The expression more tolerable shows this, that they will be punished indeed, but more lightly, since also here they paid the penalty. And that there are some who, in this world suffer no ill, but in the next world endure the full punishment, the case of this rich man teaches us, who there underwent such unmitigated punishment, as not even to enjoy the consolation of a drop of water; for the whole infliction was to be meted out to him there. As therefore, of those who commit sin, they who suffer no ill here, undergo greater punishment hereafter; thus also, of those who live righteously, they who suffer many ills here, enjoy greater honour there. And if there be two sinners, the one punished here, the other not punished; the one who is punished is more fortunate than the one unpunished. Again, if there be two righteous men, of whom one endures more, and the other fewer trials; he that endures the most is the most fortunate, since to each will be rendered according to his work. What then? Is it not possible, they say, to enjoy ease both here and hereafter? This, O man, is unattainable; it is one of the things impossible. It cannot, it cannot be, that he who here enjoys ease and plenty, and continually indulges in every luxury—-who lives a vain and aimless life—-can also enjoy honour hereafter. At the same time, if he be not troubled by poverty, he still is troubled by desire, and from this cause suffers restraint—-a cause which gives rise to no small amount of trouble, Again, if disease do not afflict him, yet evil passion burns within, and it is no slight pain that springs from wrath; also, if trials be not laid upon him, yet wicked thoughts |76 constantly arise to vex him. It is by no means a trivial matter to restrain lawless desire, to put a stop to vainglorious thoughts, to check insensate pride, to refrain from excess, to live in self-denial. And he who does not accomplish these things, and such as these, can never attain salvation. For that they who live luxuriously are not saved, hear what St Paul says concerning widows, “She that liveth in pleasure is dead while she liveth,” (1 Tim. v. 6.) And if this is said concerning a widow, much more is it true concerning a man. Again, that it is not possible for one living a dissipated life to reach heaven, even Christ has made quite plain, when He declares, “Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it,” (Matt. vii. 4.) How is it then that it is said, “My yoke is easy, and my burden is light”? (Matt. xi. 30.) For if the way be narrow and confined, how can it again be called light and easy? We answer: The former is true, because of the very nature of trial; the latter, because of the determination of him who endures trial. For it is possible that that which is by nature unendurable, may become light, when we bear it willingly. As, therefore, the apostles, being beaten, returned rejoicing that they were counted worthy to suffer shame for the name of the Lord, though the nature of such trial always causes tribulation and pain, still the previous determination of those who received the stripes, even overcame the nature of things. With respect to this same thing, St Paul says, “All that will live godly in Christ Jesus shall suffer persecution,” (2 Tim. iii. 12.) So that if man do not persecute, the devil fights against us, and we have need of much philosophy and great perseverance, in order that, with the aid of prayer, we may be sober and watchful,—-that we may not covet the possessions of others,—-that we may be willing to distribute of our substance to those who are in need,—-that we may bid farewell to all self-indulgence, both with respect to dress and with respect to food,—-that we may avoid covetousness,—-that we may flee drunkenness, and evil-speaking,—-that we may have the tongue in subjection,—-that we may not utter any unbecoming word, (for “let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you,” Eph. iv. 31,)—-that we may not speak base or deceitful words. There is no small labour requisite to exhibit perfect observance of all these things. And in order that you may learn how great a thing it is to live wisely, and that it is a work which admits no repose, hear what St Paul saith, “I keep under my body, and bring it unto subjection,” (1 Cor. ix. 27.) By these words he intimates the force and great effort which it is needful to put forth in order to render the body obedient in all things. Christ also said to His disciples, “In the world ye shall have tribulation; but be of good cheer, I have overcome the world,” (John xvii. 33.) This very tribulation, it is said, procures for you rest. The present life is an arena, and he that is to be crowned can have no rest while in the arena, and engaged in contest. Thus also, if any one be desirous to be crowned, he must adopt a hard and laborious mode of life, in order that having toiled here for a short period, he may hereafter enjoy perpetual repose.

7. How many troubles arise each day! How great must that soul be that is not annoyed—-that is not vexed, but gives thanks and praise,—-that adores Him who ordains that these trials should be endured! How many unexpected things there are,—-how many difficulties! And we must restrain evil thoughts, and not suffer the tongue to speak any improper word, as did the blessed Job, who praised God while he endured a multitude of ills. There are some who, if they meet with any reverse, or are slandered by any one, or if they fall into any bodily malady, any pain in the foot or head, or any other disease, immediately blaspheme. In this way they endure the affliction, but are deprived of the benefit. What doest thou, O man, blaspheming against thy benefactor and Saviour! Dost thou not perceive that thou art on the brink of a precipice, and art casting thyself into an abyss of utter destruction? Nor dost thou, by blaspheming, make thy suffering lighter; but thou dost increase it, and makest thy pain more severe. It is with this intent that the tempter brings against thee a multitude of ills,—-that he may lead thee into that abyss; and if he see thee blaspheming, how easily does he increase the anguish and make it greater, that, being afflicted, thou mayest rebel again. But if he see thee bearing it nobly, and in proportion to the increase of the suffering, the more giving thanks to God, he at once desists; since for the future he would attack thee fruitlessly and in vain. Thus also the tempter, as a dog waiting at table, if he see the man who is eating, continually throwing to him some morsel or other from the dishes on the table he waits patiently; but if, having waited once or twice, he should go away without anything, he desists for the future, because he has waited fruitlessly and in vain. Thus also |79 does the evil one constantly attend us with open mouth; and if you should throw to him, as to a dog, a wicked word, snatching it up, he again prepares himself for more; but if you continue thankful, you as it were starve him, and quickly drive him away and make him flee. But, you say, you are not able to be silent when goaded by. pain. Nor do I hinder you from speaking: but instead of blasphemy, give utterance to praise—-instead of discontent, to thankfulness. Make confession to your Master; cry aloud in prayer: thus your suffering will be alleviated, the tempter will be put to flight by thanksgiving, and the aid of God will be brought nigh. Besides, if you blaspheme, you avert the help of God, and cause the tempter to be more powerful against you, and you involve yourself the more in pains; but if you give thanks, you repel the assaults of the evil spirit, and gain for yourself the care of a gracious God. But, it is said, the tongue often by force of habit lapses into the utterance of some evil word. Whenever, then, you are failing, before the word can gain utterance, close your teeth against it firmly. Better for the tongue to shed a drop of blood now, than that hereafter craving a drop of water it should be unable to gain that comfort: better to endure pain in season, than to undergo ceaseless punishment hereafter. For the tongue of the rich man, when consumed with heat, found no relief. God has enjoined that you should love your enemies: do you turn away from the God who loves you? He has commanded that you should bless them that despitefully use you, that you should speak well of those that slander you: |80 do you, when in no respect injured, speak evil of your benefactor and patron? Was He not able, you say, to free you from this temptation? Yes, but He permitted it that you might be the more approved. “But, alas!” you say, “I fall! I perish!” Then this is not because of the temptation, but because of your slothfulness. For, tell me, which is the easier, blasphemy or praise? Does not the former cause those who hear it to be your enemies and opponents, and cause yourself to feel dejection, and produce afterward great pain? Does not the latter gain for you the manifold reward of wisdom, and the admiration of all, and procure great reward from God? Why, then, leaving that which is useful, and easy, and agreeable, do you instead follow that which is injurious, and painful, and corrupting? Beside this, if the pressure of trial and poverty caused you to utter blasphemy, it would follow that those who live in poverty would always be blasphemers. But in fact, those who live in poverty—-many of them in extreme poverty—-are constantly thankful; while others who enjoy wealth and luxury are constantly blasphemers. Thus, it is not the nature of the things, but rather our own state of mind, that causes the one line of conduct or the other. For this reason, therefore, let us read this parable, in order that we may learn that neither does wealth benefit the slothful man, nor does poverty in any way injure the upright. Yea, what do I say?—-poverty!—-rather not all the ills that afflict mankind, should they together assail him, can ever overthrow the soul of the godly and wise man, or persuade him to forsake virtue; and of this, Lazarus is an example. So also wealth can never benefit |81 the idle and dissolute man, nor can health, nor continual prosperity, nor any other thing.

8. Let us, therefore, not say that sickness, or poverty, or the presence of danger, obliges us to blaspheme. It is not poverty, but folly,—-not sickness, but arrogance,—-not the presence of danger, but the absence of piety,—-that leads the negligent to blasphemy and every other evil habit. But for what reason, it is said, are some punished here, and others there, and not all here? For what reason?—-because if it were so, we all should perish; for all of us are worthy of punishment. Again, if no one were punished here, the mass of mankind would become more negligent; many would deny the existence of a Providence. For if men say such things even now, when we see many of the wicked enduring punishment, what would they say if this were not so? What bounds would there be to evil? For this reason God punishes some men here, and some He does not punish. He punishes some, removing their wickedness, and making their punishment in the next world lighter, or completely renewing them, and making those who live in wickedness wiser by the punishment of others. Again, some He does not punish, in order that if they should take heed to themselves,—-if being touched by the manifestation of God’s long-suffering they should repent—-that then they may escape both punishment here and the penalty hereafter; but if they should remain hardened and not profit by the forbearance of God, that then they may endure greater inflictions hereafter because of this their exceeding neglect. And if any of those who know these things should say that they who are thus punished are wronged, (being unable to repent,) we might reply thus:—-that if God had foreseen that they would repent, He would not have punished them. For if He passes over those whom He knows to be incorrigible, much more would He tolerate in the present life those whom He knows to be benefited by His long-suffering, in order that they may profit by the opportunity of repentance. Since He now deals with them beforehand, He causes their future punishment to be lighter, and by these His dealings,—-by the punishment of these, He makes other men more prudent and wise. But wherefore does He not act thus towards all sinners alike? It is in order that by fear arising from the punishment of others, they may be confirmed in wisdom; and giving glory to God, on account of His long-suffering, and feeling shame on account of His clemency, they may depart from iniquity. But, it is said, they do not act so? Notwithstanding after this, God is not the cause of their woe, but their own negligence, since they are careless about using these remedies to ensure their own salvation. And that you may be assured that God acts thus for this reason, mark this:—-Pilate on one occasion mingled the blood of some Galileans with the sacrifices, Certain men having hastened to tell this to Christ, He said, “Suppose ye that only these Galileans were sinners? I tell you, Nay; but except ye repent, ye shall all likewise perish,” (Luke xiii. 2, 3.) Again, on another occasion, eighteen men were buried under a fallen tower, and concerning them He said the same. The words, “Think ye that they only were sinners? I say unto you, Nay,” teach us that those who escaped alive were worthy of the same fate. The words, “Except ye repent, ye shall all likewise perish,” teach us that it was allotted to those men to suffer, in order that those who remained alive, made afraid by the calamities happening to others, might repent and become heirs of the kingdom. “What then?” say they; “is another punished that I may become better?” Not so; but another is punished for his own individual iniquity; and this event also becomes a cause of salvation to those who pay heed to it, making them more zealous because of the very fear arising from those calamities. In this same way masters act; when they chastise one slave, they cause the rest to be more careful through fear. Thus, whenever you see any shipwrecked, or buried under a fallen house, or ruined by fire, or drowned in a river, or losing life in any other violent way,—-when you also see others who have committed the same things, or even worse, suffering none of these things, do not say in your perplexity, “Why then is it that those who have sinned alike do not suffer the same ills?” but think thus, “One man was permitted to be destroyed or drowned, that his future punishment should be more tolerable to him, or even to make him quite pure;” while another was ordained to suffer no such calamity, in order that being taught by another’s punishment he might become more submissive; but should he still remain unchanged, that he, by his own negligence might heap up for himself unmitigated penalties; still of this unendurable punishment God is not the cause. Again, when you see a just man afflicted, or suffering all the afore-mentioned woes, do not stumble at it; for even to himself the woes are the cause of a brighter reward. In a word, with respect to all punishment, if it be  |84 inflicted on sinners, it lessens the burden of sin; if on the just, it makes the soul more glorious;—-and the greatest gain accrues to each of us from affliction, if only we bear it thankfully. For this is the design of punishment.

9. For this reason the history contained in the sacred Scriptures is filled with innumerable examples of this kind. Both just men and unjust are shown to us suffering ills, in order that, whether a man be just or whether he be a sinner, having these examples, he may bear ills well. And wicked men are shown to us not only suffering ills, but also prospering; so that you may not be troubled at their prosperity, since you learn from that which befell this rich man that the tormenting fire awaits them if they repent not. And the Scripture tells us that it is not possible to enjoy repose both here and hereafter; it cannot be. Therefore it is that just men in this world live a laborious life. But “what,” say they, “do you say with respect to Abraham?” Yet who suffered so many ills as he? Was he not obliged to leave his fatherland? Was he not separated from all his relatives? Did he not suffer want in a strange land? Did he not, like a pilgrim, continually change his abode—-from Babylon to Mesopotamia, from thence to Palestine, from thence again to Egypt? How can one relate his trouble about his wife, the deadly strife with the barbarians, the carrying captive of the household of his kinsman, the many other troubles like these? And when at length he had the son, did he not suffer the hardest trial of all, being commanded to slay his cherished and beloved one with his own hand? And what shall we say of Isaac, the sacrifice? Was he not vexed perpetually by his neighbours, deprived of his wife, (as his father had been,) and for so long a time bereaved of his child? What, again, shall we say concerning Jacob, who was brought up in his father’s house? Did he not endure greater ills than his grandfather? And not to make the discourse too long by going through all these things, hear what he himself says concerning his whole life: “Few and evil have been my days, and I have not attained to the days of my fathers,” (Gen. xlvii. 9.) Although he saw his son sitting on a royal throne and possessed of such glory, he did not forget the ills of the past; he had been so afflicted that even in such prosperity he could not be unmindful of the misfortunes that had befallen him. What shall we say about David? How many tragical events happened to him? Did he not also exclaim like Jacob: “The days of our years are threescore years and ten; and if by reason of strength they come to fourscore years, yet is their strength but labour and sorrow”? (Ps. xc. 10.) What with respect to Jeremiah? Did he not, because of overwhelming evils, curse the day of his birth? What shall we say of Moses? Did he not in despair exclaim, “Kill me, if thou thus deal with me”? (Numb. xi. 15.) Elijah also, that heavenly soul—-he that shut heaven 6 —-did he not, after working so many wonders, lament before God thus: “Take away my life, for I am not better than my fathers “? (1 Kings xix. 4.) And what need is there to go through each instance? St Paul, taking them [the just] all together, proceeds to speak of them thus: “They wandered about in sheep-skins and goat-skins; being destitute, afflicted, tormented; of whom the world was not worthy,” (Heb. xi. 37, 38.) And, in a word, it is ever necessary that he who would please God and become approved and holy should not lead an easy, free, and dissolute life, but a laborious life, full of hardship and toil. For “no man,” it is said, “is crowned except he strive lawfully,” (2 Tim. ii. 5;) and in another place, “Every man that striveth for the mastery is temperate in all things,” (1 Cor. ix. 25.) He abstains from evil words and looks, from base conversation and slander, and from blasphemy and evil speaking. Prom this we learn that, though trial may not come upon us from any external source, it is our duty to exercise ourselves each day in fasting, self-denial, moderate diet, and a plain table, avoiding extravagance in any way. Otherwise we cannot please God. Let not any one repeat the foolish saying, that such and such a one has both the good things of this world and also of the next. It is impossible in the case of rich and luxurious sinners that the saying can be true; but if it be right to say it at all, it should be said of those who are afflicted,—-of those who are in distress,—-that they have the good of this world and also of the next. For they have good things in the next world as their reward; good things also they have here, being sustained by the hope of the future, and not feeling acutely present ills, because of the anticipation of future good. But let us hear the following words of the parable: “Besides all this, between us and you there is a great gulf fixed.” Well, therefore, spake David, “None of them can by any means redeem his brother, nor give to God a ransom for him,” (Ps. xlix. 7.) No one can redeem even a brother, or a father, or a son. For mark, Abraham addressed the rich man as son; yet had he no power to perform the part of a father. The rich man addressed Abraham as father; * but the paternal aid which a son commonly receives he was unable to gain;—-in order that you may learn that neither relationship, nor friendship, nor kind feeling, nor any other existing thing, can procure release for him who is delivered to destruction by his own evil life.

10. I have said these things because it frequently happens that many, when we urge them to take heed to themselves and practise self-denial, are indolent, and turn the warning into ridicule. They say, “Do thou befriend me at that day, and then I shall be confident and have no fear.” Another says, “I have a father who was a martyr;” and another, “I have a friend who is a bishop.” Others bring forward their whole household. But all these excuses are idle words; for the goodness of others will not help us then. Remember “that the wise virgins did not bestow any oil on the other five virgins; but they themselves went in to the bridal feast, while the others were shut out! It is a great blessing to found our hopes of safety on our own condition; for there no friend will ever stand in our stead. If even here it is said to Jeremiah, “Pray not thou for this people,” (Jer. vii. 16,) while it was still possible for them to repent, much more will the difficulty be increased hereafter. What dost thou say?—-that thou hadst a father who was a martyr? This very thing will then add to thy condemnation; since having had an example of goodness in thy own household, thou didst prove thyself an unworthy child of a righteous father. But thou hast a friend who is noble and admirable? Neither will he profit thee then. Why then is it said, “Make to yourselves friends of the mammon of unrighteousness, that when ye fail they may receive you into everlasting habitations”? (Luke xvi. 9.) It is not the friendship that will then avail thee, but the charity. For if the friendship alone could avail, it would be necessary to say only, “Make to yourself friends;” but now, showing that not friendship alone avails, it is added, “of the mammon of unrighteousness.” As if perhaps some one might say, “I am able to make friends without the mammon, and much more zealous ones than those made by means of it. But that you may know that it is charity that avails us,—–that it is our work and righteous act,—-he persuades us to confide, not simply in the friendship of the saints, but in the friendship caused by the right use of mammon. Knowing all these things, beloved, let us give heed to ourselves with all diligence; when we are afflicted, let us give thanks; when we live in prosperity, let us be on our guard, becoming wise by the misfortunes of others; let us, by repentance and compunction and continual confession, offer praise; and if in any way we transgress in this present life, putting away the sin, and with the utmost zeal cleansing away every stain from our soul, let us beseech God to make us all fit when we die, thus to depart |89 that we may not be with the rich man, but that, enjoying with Lazarus a place in the patriarch’s bosom, we may be filled with undying blessedness; which may it be the lot of us all to attain, through the grace and kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be praise for ever and ever. Amen.

Luke 16:26

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): Between the rich and the poor then there is a great gulf, because after death rewards cannot be changed. Hence it follows, So that they who would pass from hence to you cannot, nor come thence to us. — Catena Aurea by Aquinas

Bede: And in all these things, a great chasm has been fixed between us and you, so that those who would pass from here to you cannot, nor from there can they cross over to us. In this context, it is very much to be asked how it is said: Those who would pass to you cannot. For it is not doubtful that those who are in hell desire to pass to the lot of the blessed. But how is it said that those who have already been received into the lot of blessedness desire to pass to those who are tormented in hell? But just as the reprobates wish to pass to the elect, that is, to migrate from the affliction of their punishments, so the just, out of mercy, wish to go in mind to the afflicted and those placed in torments and to desire to free them. But those who desire to pass from the seat of the blessed to the afflicted and those placed in torments cannot, because the souls of the just, although they have mercy by the goodness of their nature, already bound by the justice of their Creator with such righteousness that they are moved by no compassion towards the reprobates. But after hope is taken away from the burning rich man, his mind turns to the relatives he had left behind, because the punishment of the reprobates’ souls sometimes trains them uselessly into charity, so that even then they spiritually love their own, who here, while they loved sins, did not even love themselves. Therefore, it now follows: — On the Gospel of Luke

Gregory the Dialogist: There follows: “And in all these things, between us and you a great chasm has been established, so that those who wish to cross from here to you cannot, nor can they pass from there to here.” In this matter, it must be carefully investigated how it is said, “Those who wish to cross from here to you cannot.” For there is no doubt that those who are in hell desire to cross over to the lot of the blessed. But those who have already been received into the lot of blessedness—in what sense is it said that they wish to cross over to those who are tortured in hell?

But just as the reprobate desire to cross over to the elect, that is, to migrate away from the affliction of their punishments, so for the just to cross over to those who are afflicted and placed in torments means to go in mind through mercy and to wish to free them. But those who wish to cross from the seat of the blessed to those who are afflicted and placed in torments cannot do so, because the souls of the just, although they have mercy in the goodness of their nature, being now joined to the justice of their Creator, are bound by such great rectitude that they are moved by no compassion toward the reprobate. For they are in harmony with the Judge to whom they cling, and they do not condescend out of mercy to those whom they cannot rescue, because they will then see them as foreign to themselves to the same degree that they perceive them to be rejected by their Creator whom they love.

Therefore neither do the unjust cross over to the lot of the blessed, because they are bound by perpetual damnation; nor can the just cross over to the reprobate, because, already raised up through the justice of judgment, they have no mercy on them from any compassion whatsoever. — Forty Gospel Homilies, Homily 40

Tertullian: Moreover, the fact that Hades is not in any case opened for (the escape of) any soul, has been firmly established by the Lord in the person of Abraham, in His representation of the poor man at rest and the rich man in torment. No one, (he said, ) could possibly be despatched from those abodes to report to us how matters went in the nether regions,-a purpose which, (if any could be, ) might have been allowable on such an occasion, to persuade a belief in Moses and the prophets. — A Treatise on the Soul

The Passion of Saints Perpetua and Felicity: Who died miserably with disease-his face being so eaten out with cancer, that his death caused repugnance to all men. For him I had made my prayer, and between him and me there was a large interval,

Luke 16:27

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): But it is too late for the rich man to begin to be master, when he has no longer time for learning or teaching. — Catena Aurea by Aquinas

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (ubi sup.) He asks that Lazarus should be sent, because he felt himself unworthy to offer testimony to the truth. And as he had not obtained even to be cooled for a little while, much less does he expect to be set free from hell for the preaching of the truth.

(de cura pro Mortuis habenda.) But some one may say, If the dead have no care for the living, how did the rich man ask Abraham, that he should send Lazarus to his five brethren? But because he said this, did the rich man therefore know what his brethren were doing, or what was their condition at that time? His care about the living was such that he might yet be altogether ignorant what they were doing, just as we care about the dead, although we know nothing of what they do. But again the question occurs, How did Abraham know that Moses and the prophets are here in their books? whence also had he known that the rich man had lived in luxury, but Lazarus in affliction. Not surely when these things were going on in their lifetime, but at their death he might know through Lazarus’ telling him, that in order that might not be false which the prophet says; Abraham heard us not. (Isa. 63:10.) The dead might also hear something from the angels who are ever present at the things which are done here. They might also know some things which it was necessary for them to have known, not only past, but also future, through the revelation of the Church of God.

(Quæst. Ev. ii. qu. 38.) But these things may be so taken in allegory, that by the rich man we understand the proud Jews ignorant of the righteousness of God, and going about to establish their own. The purple and fine linen are the grandeur of the kingdom. And the kingdom of God (he says) shall be taken away from you. (Rom. 10:3.) The sumptuous feasting is the boasting of the Law, in which they gloried, rather abusing it to swell their pride, than using it as the necessary means of salvation. But the beggar, by name Lazarus, which is interpreted “assisted,” signifies want; as, for instance, some Gentile, or Publican, who is all the more relieved, as he presumes less on the abundance of his resources.

(ubi sup.) But the dogs which licked the poor man’s sores are those most wicked men who loved sin, who with a large tongue cease not to praise the evil works, which another loathes, groaning in himself, and confessing.

(Quæst. Ev. lib. ii. qu. 39.) By the five brothers whom he says he has in his father’s house, he means the Jews who were called five, because they were bound under the Law, which was given by Moses who wrote five books.

(ubi sup.) Again also that story may be so understood, as that we should take Lazarus to mean our Lord; lying at the gate of the rich man, because he condescended to the proud ears of the Jews in the lowliness of His incarnation; desiring to be fed from the crumbs which fell from the rich man’s table, that is, seeking from them even the least works of righteousness, which through pride they would not use for their own table, (that is, their own power,) which works, although very slight and without the discipline of perseverance in a good life, sometimes at least they might do by chance, as crumbs frequently fall from the table. The wounds are the sufferings of our Lord, the dogs who licked them are the Gentiles, whom the Jews called unclean, and yet, with the sweetest odour of devotion, they lick the sufferings of our Lord in the Sacraments of His Body and Blood throughout the whole world. Abraham’s bosom is understood to be the hiding place of the Father, whither after His Passion our Lord rising again was taken up, whither He was said to be carried by the angels, as it seems to me, because that reception by which Christ reached the Father’s secret place the angels announced to the disciples. The rest may be taken according to the former explanation, because that is well understood to be the Father’s secret place, where even before the resurrection the souls of the righteous live with God. — Catena Aurea by Aquinas

Gregory of Nyssa ((as quoted by Aquinas, AD 1274)): (lib. de Anima.) But we are also taught something besides, that the soul of Lazarus is neither anxious about present things, nor looks back to aught that it has left behind, but the rich man, (as it were caught by birdlime,) even after death is held down by his carnal life. For a man who becomes altogether carnal in his heart, not even after he has put off his body is out of the reach of his passions. — Catena Aurea by Aquinas

Gregory the Dialogist ((as quoted by Aquinas, AD 1274)): (Hom. 40. in Ev.) When the rich man in flames found that all hope was taken away from him, his mind turns to those relations whom he had left behind, as it is said, Then said he, I pray thee therefore, father Abraham, to send him to my father’s house.

(ut sup.) The hearts of the wicked are sometimes by their own punishment taught the exercise of charity, but in vain; so that they indeed have an especial love to their own, who while attached to their sins did not love themselves. Hence it follows, For I have five brethren, that he may testify to them, lest they also come into this place of torment.

(ut sup.) And here we must remark what fearful sufferings are heaped upon the rich man in flames. For in addition to his punishment, his knowledge and memory are preserved. He knew Lazarus whom he despised, he remembered his brethren whom he left. For that sinners in punishment may be still more punished, they both see the glory of those whom they had despised, and are harassed about the punishment of those whom they have unprofitably loved. But to the rich man seeking Lazarus to be sent to them, Abraham immediately answers, as follows, Abraham saith to him, They have Moses and the prophets, let them hear them.

(in Hom. 40.) But he who had despised the words of God, supposed that his followers could not hear them. Hence it is added, And he said, Nay, father Abraham, but if one went to them from the dead they would repent. For when he heard the Scriptures he despised them, and thought them fables, and therefore according to what he felt himself, he judged the like of his brethren.

(ubi sup.) But soon the rich man is answered in the words of truth; for it follows, And he said unto him, If they hear not, Moses and the prophets, neither will they believe though one rose from the dead. For they who despise the words of the Law, will find the commands of their Redeemer who rose from the dead, as they are more sublime, so much the more difficult to fulfil.

(in Hom. 40. in Ev.) Lazarus then full of sores, figuratively represents the Gentile people, who when turned to God, were not ashamed to confess their sins. Their wound was in the skin. For what is confession of sins but a certain bursting forth of wounds. But Lazarus, full of wounds, desired to be fed by the crumbs which fell from the rich man’s table, and no one gave to him; because that proud people disdained to admit any Gentile to the knowledge of the Law, and words flowed down to him from knowledge, as the crumbs fell from the table.

Sometimes also in the holy Word by dogs are understood preachers; according to that, That the tongue of thy dogs may be red by the very blood of thy enemies; (Ps. 68:23. Vulg.) for the tongue of dogs while it licks the wound heals it; for holy teachers, when they instruct us in confession of sin, touch as it were by the tongue the soul’s wound. The rich man was buried in hell, but Lazarus was carried by angels into Abraham’s bosom, that is, into that secret rest of which the truth says, Many shall come from the east and the west, and shall lie down with Abraham, Isaac, and Jacob in the kingdom of heaven, but the children of the kingdom shall be cast into outer darkness. But being afar off, the rich man lifted up his eyes to behold Lazarus, because the unbelievers while they suffer the sentence of their condemnation, lying in the deep, fix their eyes upon certain of the faithful, abiding before the day of the last Judgment in rest above them, whose bliss afterwards they would in no wise contemplate. But that which they behold is afar off, for thither they cannot attain by their merits. But he is described to burn chiefly in his tongue, because the unbelieving people held in their mouth the word of the Law, which in their deeds they despised to keep. In that part then a man will have most burning wherein he most of all shows he knew that which he refused to do. Now Abraham calls him his son, whom at the same time he delivers not from torments; because the fathers of this unbelieving people, observing that many have gone aside from their faith, are not moved with any compassion to rescue them from torments, whom nevertheless they recognise as sons.

(in Hom. 40.) But the Jewish people, because they disdained to spiritually understand the words of Moses, did not come to Him of whom Moses had spoken. — Catena Aurea by Aquinas

Jerome: Your father is Abraham. How can you say, “Send him to my father’s house”? You have not forgotten your father. You have not forgotten that your father destroyed you. Since he was your father, you have five brothers: sight, smell, taste, hearing and touch. These are the brothers to whom formerly you were enslaved. Since they were the brothers you loved, you could not love your brother Lazarus. Naturally you could not love him as brother, because you loved them. Those brothers have no love for poverty. Your sight, your sense of smell, your taste, and your sense of touch were your brothers. These brothers of yours loved wealth, and they had no eye for poverty. “I have five brothers, that he may testify to them.” They are the brothers who sent you into these torments. They cannot be saved unless they die. “Lest they too come into this place of torments.” Why do you want to save those brothers who have no love for poverty? Brothers must dwell with their brother. — ON LAZARUS AND DIVES 86

Jerome: “If they do not hear Moses and the prophets, they will not believe even if someone rises from the dead.” “If you believed Moses, you would believe me also, for he wrote of me.” Do you now see what Abraham means? You do well to wait for him who will rise from the dead, but Moses and the prophets proclaim that he is the One who is going to rise from the dead. Christ, in fact, speaks in them. If you hear them, you will also hear him. — ON LAZARUS AND DIVES 86

John Chrysostom ((as quoted by Aquinas, AD 1274)): Now mark his perverseness; not even in the midst of his torments does he keep to truth. If Abraham is thy father, how sayest thou, Send him to thy father’s house? But thou hast not forgotten thy father, for he has been thy ruin.

(Conc. 4. de Lazaro.) As if he said, Thy brethren are not so much thy care as God’s, who created them, and appointed them teachers to admonish and urge them. But by Moses and the Prophets, he here means the Mosaic and prophetic writings.

(ut sup.) But that it is true that he who hears not the Scriptures, takes no heed to the dead who rise again, the Jews have testified, who at one time indeed wished to kill Lazarus, but at another laid hands upon the Apostles, notwithstanding that some had risen from the dead at the hour of the Cross. Observe this also, that every dead man is a servant, but whatever the Scriptures say, the Lord says. Therefore let it be that dead men should rise again, and an angel descend from heaven, the Scriptures are more worthy of credit than all. For the Lord of Angels, the Lord as well of the living and the dead, is their author. But if God knew this that the dead rising again, profited the living, He would not have omitted it, seeing that He disposes all things for our advantage. Again, if the dead were often to rise again, this too would in time be disregarded. And the devil also would easily insinuate perverse doctrines, devising resurrection also by means of his own instruments, not indeed really raising up the deceased, but by certain delusions deceiving the sight of the beholders, or contriving, that is, setting up some to pretend death.

Or he had five brothers, that is, the five senses, to which he was before a slave, and therefore he could not love Lazarus because his brethren loved not poverty. Those brethren have sent thee into these torments, they cannot be saved unless they die; otherwise it must needs be that the brethren dwell with their brother. But why seekest thou that I should send Lazarus? They have Moses and the Prophets. Moses was the poor Lazarus who counted the poverty of Christ greater than the riches of Pharaoh. (Heb. 11:26.) Jeremiah, cast into the dungeon, was fed on the bread of affliction; and all the prophets teach those brethren. (Jer. 38:9.) But those brethren cannot be saved unless some one rise from the dead. For those brethren, before Christ was risen, brought me to death; He is dead, but those brethren have risen again. For my eye sees Christ, my ear hears Him, my hands handle Him. From what we have said then, we determine the fit place for Marcion and Manichæus, who destroy the Old Testament. See what Abraham says, If they hear not Moses and the prophets. As though he said, Thou doest well by expecting Him who is to rise again; but in them Christ speaks. If thou wilt hear them, thou wilt hear Him also. — Catena Aurea by Aquinas

John Chrysostom: CONCERNING THE RICH MAN AND LAZARUS—-CONCERNING CONSCIENCE AND CONFESSION—-JOSEPH AND HIS BRETHREN.

1. To-day it is requisite that we should explain the rest of the parable concerning Lazarus. Perhaps you may suppose that we have explained the whole of it; but I would not avail myself of any want of knowledge on your part, in order to deceive; nor would I give up the task, before I can go away with the assurance that I have explored all, as far as light is given me: as the husbandman, when he gathers the fruit of the vine, ceases not until he has cut off every little bunch. Since, therefore, I now perceive, as if beneath the leaves, some thoughts still hidden in these words, permit me to gather up also these, using the mind as a sickle. A vine being entirely stripped of fruit stands for the present barren, having leaves only. With respect to the spiritual vine of the sacred Scriptures it is not so; but when we have gathered all the fruit that is to be seen, more still remains. Thus many also before us have spoken on this subject; many perhaps after us will speak on it; but no one will be able to exhaust the whole store of wealth. For such is the nature of this abundance, that the more deeply you dig down, the more plentifully divine instruction wells forth: it is a fountain never failing. In the last assembly we ought to have discharged this debt owing to you, but we did not think it right to pass by the memory of the good deeds of Saint Babylas,1 and the two holy martyrs who followed him. Therefore, we put off the remainder of this subject, reserving the completion of the parable till to-day. Since, then, we have rendered to the fathers their praise, not according to their worth, but according to our ability; permit us now to deliver the remainder of this subject. And be not weary until we have arrived at the end, talcing up our discourse from the point at which we lately left off. Where then did we leave the narrative? It was at the point where we came to the great chasm between the just and the unjust. For, when the rich man said, “Send Lazarus,” Abraham answered him, “A great gulf is fixed between us and you: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence,” (Luke xvi. 26.) We also showed by many arguments that it is necessary to place our hope of safety, according to the grace of God, in our own right condition, and not trust in fathers or grandfathers, or great-grandfathers, or in relations, and friends, and associates, and neighbours; for “no man can by any means redeem his brother,” (Ps. xlviii. 8.) But how much soever they who depart |92 this life in company with sinners, beseech and supplicate on their behalf, all that they say will be vain and useless. For again, the five virgins begged from their companions a supply of oil, and did not obtain it; he also who hid his talent in the earth, though he made many excuses, still was condemned. They, too, who fed not the Lord when He was hungry, nor gave Him drink when thirsting —-they, hoping to find refuge in the plea of ignorance, did not gain any pardon or excuse. Others there are who are unable to say a word, as he who appeared at the feast clad in vile garments, being charged with the fault, was speechless. And not this man only, but also another who was unforgiving to his neighbour, of whom he demanded the hundred pence, who afterwards, when charged by his lord with cruelty and inhumanity, had nothing to reply. From these instances it is plain that nothing can help us there, if we have not the good deeds; but whether we use prayers and entreaties, or whether we be silent, the sentence of punishment and penalty will equally be uttered against us. Hear then how this man, having made request to Abraham for two things, failed to gain either of them. For, first he made supplication for himself, when he said, “Send Lazarus;” next, not for himself, but for his brethren, but he obtained neither request. If the first request was impossible, much more was the second—-that on behalf of his brethren. However, if it seem good, let us carefully mark the very words themselves. For if when the magistrate causes an offender to be brought into the public court, summons officers of justice, and proceeds with the trial, all hasten with eagerness to hear what questions the judge may put, and what replies the accused may make,—-much more ought we to give attention in this case to what this criminal,—-I mean, the rich man, requests, and what the righteous judge, by the mouth of Abraham, replies. For it was not the patriarch that was judging the case, even though he uttered the words; but, as in our earthly courts, when robbers or murderers are under accusation, the law requires that they should stand at a distance and out of sight of the judge; it enjoins that they should not hear the sound of the judge’s voice, in this manner also marking their dishonour; but a messenger conveys the questions of the judge and the replies of the accused. The same thing took place then. The condemned man heard not the voice of God himself speaking to him; but Abraham acted as a deputy, conveying the words of the judge to the criminal. For he did not speak that which he said on his own authority, but he stated the divine laws to the rich man, and uttered the decisions given him from on high. And for this reason the rich man had nothing to reply.

2. Let us, therefore, carefully attend to that which is said. For I am purposely proceeding slowly through this parable: though this be the fourth day, I do not leave the subject; for I see great benefit arising from this examination, both to the rich and to the poor, and to those who are troubled because of the prosperity of the wicked and the poverty and tribulation of the just. For, in general, nothing is so great a stumbling-block and causes so much religious doubt to many people, as the fact that the rich who live in sin may enjoy great prosperity, while the just, |94 who live virtuously, are reduced to extreme poverty, and endure numberless other things even worse than poverty. But this parable is sufficient to afford a remedy to make the wealthy more wise, to console the poor; it teaches the former not to be high-minded; it comforts the poor with respect to their present condition; it forbids the former to boast if, while living wickedly, they pay no penalty in this life, since a severe examination awaits them in the next world; it persuades the latter not to be troubled on account of the prosperity of others, and not to imagine that our affairs are not under the control of Providence, even if the just suffer ills here, while the wicked and depraved enjoy continual prosperity. For both will hereafter receive their desert; the former the crown which is the reward of patience and endurance, the latter the punishments and penalties which belong to sin. Let both rich and poor inscribe this parable,—-the rich on the walls of their houses, the poor on the walls of their mind; and should it ever by the growth of forgetfulness be obscured, renew it completely by means of fresh recollection. Or rather, let the rich also, instead of in their houses, write it in their mind, and constantly bear it about; and let it be their instructor and the groundwork of all their philosophy. For if we have this lastingly written in our mind, neither the delights of the present life will be able to elate us, nor its sorrows to humiliate or overthrow us; but we shall be affected by both these kinds of experience, only as we are by pictures painted on the wall. For when looking at a wall we see portrayed a rich man or a poor, we neither envy the one |95 nor despise the other; because that which we look at is an image only and not reality. Thus, also, if we learn the real nature of riches and poverty, of honour and dishonour; and of all other things both gloomy and bright, we shall be freed from the trouble which arises from each of these classes of things. For they all are more deceptive than a shadow; and neither will a brilliant and honourable position puff- up a lofty and noble soul, nor a lowly and despised position be able to trouble him. However, it is time now for us to consider the words of the rich man: “I ask thee, father”—-that is, I beseech, I beg, I supplicate thee—-“that thou wouldest send Lazarus to my father’s house; for I have five brethren; that he may testify unto them, lest they also come into this place of torment,” (Luke xvi. 27, 28.) Since he failed to gain that which he sought for himself, he made supplication for others. Mark how benevolent and mild he becomes when under punishment. He who despised Lazarus when present, now has regard for others who are absent: he who passed by one who was placed before his eyes, is mindful of those whom he does not see, and he entreats with great earnestness and zeal that warning should be given to them, that they might escape the evils about to overtake them. And he begs that Lazarus should be sent to his father’s house,—-to the place which had been to Lazarus as an arena, the place where his virtue had been tested. Let them see him crowned, he says, who have seen him contending; let the witnesses of his poverty and hunger, of his innumerable woes, be also witnesses of his honour, his transfiguration, his complete glory; that, |96 being taught by both sights, they may learn that our interests are not bounded by this present life; that they may be prepared beforehand, so as to be able to escape this punishment and ruin. What does Abraham reply? “They have Moses and the prophets,” he saith; “let them hear,them.” Thou hast not, he implies, so much care for thy brethren as God has, who made them: He has given them many teachers, advisers, and counsellors. What, then, does the rich man say? “Nay, father Abraham; but if one went unto them from the dead, they would be persuaded.” The same thing is often said now. Where are now those who say, “Who has come from thence? Who ever rose from the dead? Who can tell us what is in Hades?” How many things of this kind the rich man used to say within himself when he was living luxuriously! He did not simply request that some one should rise from the dead; but since when he heard the Scriptures he had been accustomed to despise them, to deride, to regard the things said as myths; from that which he himself had felt, he supposed that the same would be felt by his brothers. “They,” he would say, “are sceptical in the same way; but if one should arise from the dead, him they will not disbelieve nor deride, but will rather give heed to his words.” What, then, does Abraham reply? “If they hear not Moses and the prophets, neither will they hear though one rose from the dead,” (Luke xvi. 31.) And that this is true—-that he who listens not to the Scriptures, will not listen even to those who rise from the dead—-of this the Jews afford an instance, who, since they did not listen to Moses and their own prophets, did not believe even when they saw the dead arise; but at the very time of the event, tried to kill the risen Lazarus; and on another occasion, at the crucifixion, vehemently opposed the apostles even while many dead were rising.

3. But that you may be assured for another reason that the teaching of the apostles is more convincing than that of the restored to life, consider this—-that a dead man is altogether a servant, but the things which the Scriptures declare are uttered by the Lord himself; so that though one should rise from the dead, though an angel should descend from heaven, the Scriptures would still be the surest testimony. For the Ruler of angels and the Lord of the dead and of the living has Himself given the written law. Again, that they who wish for dead men to come back, wish for a superfluous thing, is proved, in addition to that which has been said, by comparing the case of our own courts. Gehenna does not seem to exist to those who believe not. To the faithful it is plain and manifest, but still to the unbelieving it does not seem to exist. There is a court of judgment in which we hear each day that such a one is punished, another is mulcted of property, another is condemned to the mines, another to be burnt, another to be put to death in some other way. Notwithstanding that they hear all this, the evil, the wicked and abandoned are not made wise; often, indeed, many such having been captured, and escaping punishment, break out of prison, and running away, again return to the same courses, and commit even greater crimes than before. Let us not, therefore, wish to hear those things from the dead which the Scriptures each day teach us, and much more clearly. For if God knew this; namely, that if certain should rise from the dead, they would benefit the living, He would not have overlooked it; He who has formed all things for our good would not have neglected this benefit. Again, if the dead arose continually to declare to us all that takes place there, even this phenomenon would in time also be disregarded; for the tempter could, with the greatest ease, adapt his wicked teaching to such a state of affairs. He would be able often to feign appearances, or by preparing his ministers to feign death and burial, and exhibiting them as having: risen from the dead, by these means he would introduce into the minds of those whom he misleads everything that he wished them to believe. For even now, when nothing of that kind takes place, the forms of the departed often have appeared in dreams, and have deceived and ruined many. Much more if such a state of things, namely, that many returned from the dead, existed, that subtle spirit would involve many in his wiles, and introduce great deception into our life. Therefore God has closed the portals, and does not permit any of those who have departed to return to tell us the things that take place there; so that the tempter cannot take advantage of such a state of things, and introduce all his deceit. For, also, when there were prophets Satan raised up false prophets, and when apostles, he raised up false apostles; even when Christ appeared, he raised up false Christs; and whenever sound doctrine has been delivered, he has introduced corrupt doctrine, sowing tares among the wheat. So also, if this state of things had existed, he would have contrived to cause deception by his own instruments—-not really raising the dead, but by sorceries and guile misleading the senses of beholders, or even, as I said before, preparing those who should simulate death, thus turning upside down and confusing all things. But God, foreseeing all these things, has prevented such an attempt, and out of regard for us, has not permitted any one at any time to come from thence to relate to living men the things that take place there. He has taught us to regard the Holy Scriptures as more worthy of trust than everything else. For He has made certain things more clear to us than they would have been made by the resurrection of the dead; He has instructed the whole world; He has driven away error, and brought in the truth; He has, by the instrumentality of fishermen and men of no reputation, procured all these benefits, and afforded to us on all sides sufficient proofs of His own providence. Therefore let us not imagine that our affairs are bounded by the present life; but let us be assured that there will be a scrutiny, and a recompense or a retribution for all that has happened here. This fact is so clear and plain to all, that both Jews and Greeks, even heretics, agree concerning it; yea, all men of every class. For if also all men do not act as wisely as they ought, with regard to the resurrection, still all agree with respect to the judgment, and future punishment and trial. All agree that there is a recompense hereafter for all the things that have happened here. For if this were not the case, why did God stretch out such a heaven and spread the earth beneath, and make the expanse of the sea, and diffuse the air? Why did He display such foresight, if He did not intend to be concerned in our affairs even to the end?

4. Do you not see many who, after living a virtuous life, having suffered innumerable ills, have departed hence without receiving any good? Others, again, who have displayed every kind of evil disposition, who have plundered the possessions of others, have robbed and oppressed widows and orphans, these have departed this life after enjoying wealth and luxury and endless other good things, and have suffered no misfortune whatever. When, therefore, do the former receive the reward of their virtue,—-when do the latter pay the penalty of their wickedness, if our affairs are limited by the present life? For that, if there be a God—-as there assuredly is—-He is a just God, every one will allow; and that, if He is just, He will reward these two classes according to their deserts—-this also will be granted. But if He intends to render to each class their desert, whereas in this life neither class received it —-neither the one, the punishment of their sin, nor the other, the reward of their virtue—-it is manifest that an opportunity is reserved when each will receive their appropriate recompense. And for what purpose has God put within our mind a judge so ever-watchful and vigilant,—-I mean conscience? It is impossible that any judge among men should be so indefatigable as our conscience is. For judges in worldly affairs are sometimes corrupted by money, or weakened by flattery, or dissemble because of fear; and many other things there are that destroy the rectitude of their decision; but the judgment-seat of conscience never yields to any of these influences; but whether you offer money, or flatter, or threaten, or do any other such thing, it utters still an impartial sentence against the schemes of sinners; and whosoever commits iniquity, himself condemns himself, even though no one else should accuse him. And not once, nor twice, but even frequently, and through one’s whole life, it continues to do the same; though much time may have intervened, it never forgets what has happened. At the moment when sin is committed, and before its commission, and after its commission, conscience constitutes itself our accuser; but chiefly after the commission. For at the time of committing the sin, being intoxicated by the pleasure, we are not so sensitive; but when the affair is passed, and has reached its conclusion, then, especially when all the pleasure is exhausted, the sharp sting of repentance is felt. And contrary to that which happens to women in travail, who before the birth have great and unbearable suffering, who feel the pangs of labour causing intense pain, but afterwards have relief, since the pain ceases with the birth of the infant; in the case we are considering, it is not so. For as long as we conceive and have in our mind corrupt designs, we are glad and rejoice; but when we have brought forth this evil offspring, sin, then we see the baseness of that which is produced and are pained; then are we in greater misery than women in travail. Wherefore do not, I beseech you, entertain any corrupt desire, especially the beginning of such a desire. But if we have admitted any such desire, let us quench the beginnings of it; and, even if we have been negligent beyond this, let us destroy the sin which has proceeded to deeds, by confession, and tears, and self-condemnation. Nothing is so great an antidote to sin as condemnation and repudiation of it with penitence and tears. Condemning thy own sin, thou dost put off its yoke. Who is it that speaks thus? God, the Judge himself. “Acknowledge first thy sin, that thou mayest be justified,” (Isa. xliii. 26, LXX.) Why are you ashamed and blush to confess your sin? Why speak of it to man, who may blame you? Why confess it to your fellow-servant, who may cause you shame? Rather show it to the Master, to Him who cares for you, who is kindly-disposed; show the wound to the Physician. And even if you do not confess, He is not ignorant of the deed, who knew it before it was committed. Why then do you not speak of it? Does the transgression become heavier by the confession?—-nay, it becomes lighter and less troublesome. And it is for this reason that He would have you confess, not that you should be punished, but that you should be forgiven; not that He may learn thy sin, (how could this be, since He has seen it,) but that you may learn what favour He bestows. He wishes you to learn the greatness of His grace, that you may praise Him perfectly, that you may be slower to sin, that you may be quicker to virtue. And if you do not confess the greatness of the need, you will not understand the exceeding magnitude of His grace. I do not oblige you, He saith, to come into the midst of the assembly before a throng of witnesses; declare the sin in secret to Me only, that I may heal the sore and remove the pain. Therefore it is that He has placed within us a conscience |103 more faithful than a father. For a father having warned his son once, or twice, or three times, or perhaps, ten times, when he sees him remaining uncorrected, publicly renounces him and dismisses him from the house, and severs the tie of relationship; but not so does conscience act. For if once, or twice, or thrice, or a thousand times it speaks, and you obey not, it will speak again, and will not cease until the latest breath; and both in the house and in the street, at table and in the market, and on the road, often even in dreams, it places before us the image and appearance of our sins.

5. Behold the wisdom of God! He has caused the reproof of conscience not to be unceasing, (for had we been constantly accused, we could not have endured the burden,) nor has He made it so weak as to cease after a first or second warning. For if we felt self-condemnation every day and every hour, we should have been overcome by sorrow. If, again, conscience having warned us once or twice, then ceased to rebuke, we should not have reaped much benefit. Therefore He has caused the warning to be lasting, but not unceasing: it is lasting, that we may not fall into negligence, but that always to the end of our life, being warned, we may be watchful. Again, the warning is not unceasing, nor made cumulative, in order that we may not sink under it, but that we may be refreshed by seasons of repose and other consolations. Thus complete freedom from mental pain would be ruinous to sinners; it would produce in us utter insensibility; while, on the other hand, to feel this pain unceasingly and without measure would be even more injurious. For excess of sorrow, being often strong enough to overthrow man’s natural powers of mind, overwhelms the soul, and causes our good qualities to be wholly unserviceable. For this reason God has caused the convictions of conscience to be imposed on us only at intervals, these convictions being exceedingly severe, and often piercing the sinner more sharply than a goad. Not only at the time when we ourselves have sinned, but also when others have committed the same acts, conscience is roused, and with great vehemence accuses us. The fornicator, the adulturer, or the thief, not only when he himself is accused, but when he hears that others are accused of having dared the same sins, he feels as if he himself were punished; he is reminded of his own sin by the blame thrown upon others; and though it is another that is accused, he himself, without being blamed feels the charge, since he has dared to do the same things. In the same way, also, with regard to good deeds, when others are praised and honoured, those who have accomplished the same things rejoice with them, as though they were praised no less than the others. What, therefore, can be more miserable than the case of the sinner who, as often as others are accused, himself feels abashed? What, also, is more blessed than the lot of him who, living virtuously, whenever others are praised, himself feels joy and gladness, being reminded of his own good deeds by the praise bestowed upon others? These things are the work of God’s wisdom; they are instances of His exceeding providence. The warning of conscience is a divine anchor, not permitting us to be altogether wrecked in the abyss of iniquity. Not only at the time of committing the sin, but after long periods of years can conscience remind us of old faults. Of this I shall bring clear proof from the Scriptures themselves. The brethren of Joseph one day sold him, without having any charge to bring against him, except that he foresaw in dreams his coming honour foreshadowed to him: for “I saw,” said he, “your sheaves making obeisance to my sheaf,” (Gen. xxxvii. 6.) Indeed, for this very thing they ought to have the more cared for him, for he was to be the crown of the whole family, and the glory of all his race. Such, however, is envy; it makes war against its own honour; and an envious man would rather suffer a thousand ills than see his neighbour renowned, even though a share of the renown were to fall to himself. Than this what can be more wretched? This kind of feeling possessed the brethren of Joseph. Seeing him at a distance, coming to bring them provisions, they said one to another, “Come, let us kill him, and we shall see what will become of his dreams,” (Gen. xxxvii. 20.) If they had no regard for him as a brother, nor felt the bond of nature, they ought to have had regard to the very aid that he brought, and to the manner of his service, in coming to supply them with sustenance. But mark how they unwittingly uttered a prophecy: “Come,” said they, “let us kill him, and we shall see what will become of his dreams.” If they had not plotted against him and concocted treachery, and planned that shameless scheme, they would not have experienced the full intent of those dreams. For it was not likely that he, though meeting with no ill-fortune, would rise as high as the throne of Egypt; yet, by means of these difficulties and hindrances, |106 he attained such a height of splendour. For if they had not conspired against him, they would not have sold him into Egypt; if they had not sold him into Egypt, the mistress would not have been enamoured of him; if the mistress had not been enamoured of him, he would not have been cast into prison, he would not have interpreted the dreams, he would not have been made ruler; if he had not been made ruler, the brethren would not have come to buy corn, nor have bowed down before him. Thus, since they were ready to kill him, for this very cause chiefly did they feel the full meaning of the dreams. What then? Were they the procurers of all his future good, and the cause of his glory? By no means; they were ready to expose him to death, or to sorrow, or to slavery—-to the uttermost ills. But the overruling God used the wickedness of the conspirators for the trial and approval of him who was sold and betrayed.

6. In order that this result may not be thought to arise from any casual coincidence or accidental revolution of things, God, by means of the very men who opposed it, brought to pass the very result which they opposed, using His enemies for the approval of His servants, in order that you may learn, that what God has willed no one will hinder, and that none will turn aside His high hand; in order that whenever you are plotted against, you may not stumble or be downcast, but be enabled to know that the plot will result in good in the end, if only you bear your lot well. Behold, therefore, in this instance, how envy produced a royal possession; how jealousy procured for its victim a crown, and gained him a throne; those who plotted against him, themselves bore him forward to the greatness of his power. He who was plotted against governed, they who plotted served; he received homage, they paid homage. Whensoever, therefore, ills, frequent and accumulated, come upon you, be not troubled nor downcast, but abide till the end. The end will turn out in every way worthy of the beneficence of God, if only you bear thankfully the things that in the meantime befall you. He who had these visions, being in extreme danger, who was sold by his brethren, injured by his mistress, and again thrown into prison,—-he did not say within himself, “What is all this? The visions then are all delusion! I am an exile from my country and deprived of freedom; because of my God, I have not yielded to the seductions of my mistress; because of temperance and virtue, I am punished, and He has not even in this pass defended me, nor stretched forth. His hand, but has suffered me to be delivered to constant and increasing bondage. After the pit, slavery befell me; after slavery, treachery; after treachery, calumny; after calumny, a prison.” But none of these things moved him; he remained steadfast in his hope, being confident that none of the things that had been promised would ever fail. God was, indeed, able to fulfil everything on the very same day; but in order to display His own might and the faith of His servants, he permitted a long time to intervene, and many hindrances to arise, so that you may understand His power, by His fulfilling the promises at the very time when you would give way to despair, and that you may see the patience and faith of His servants, by their not falling away from their expectation of good in the very midst of calamities. However, as I said, the patriarchs came again, famine as an armed soldier driving them by force, and urging them to the presence of Joseph, the governor; and they wished to buy corn. What, then, did he say to them? “Ye are spies.” They then said within themselves, “What is this! we came to get food, and we have endangered our life!” Yes, justly!—-since he also came to you bringing food, and ye put him in danger of his life. And he then endured it beeause of his integrity; ye now are suffering because of hypocrisy. He was not, however, their enemy; he put on the appearance of hostility, that he might learn accurately the condition of the family. For since they had been wicked and heartless in his own case, not seeing Benjamin with them, he feared for the child, lest he had been also a brother in suffering. He commands that some one of them should be bound and left there; and that all the rest taking their corn should depart, threatening them with death if they should not bring back their other brother. Since, then, this had happened and he had said, “Leave one here, and bring back the other brother, or ye shall die,” what did they say one to another? “Verily we were guilty concerning our brother when he besought us.” Do you observe after how long time they remember that crime? They then said to their father, “An evil beast hath devoured him,” (Gen. xxxvii. 33.) Now, when Joseph himself is present and listening, they bewail their crime. What can be more extraordinary than this? Without a tribunal, there is conviction; without accusation, an apology; a proof without testimony; the very men who wrought the deed condemn themselves, and publish abroad that which was done in secret! Who had persuaded them, or obliged them, to expose in public the things dared so long before? Is it not plain that conscience, the inexorable judge, had been constantly disturbing their thoughts and troubling their soul? He also who had been murderously treated, sat there silently judging them; and while no one brought any charge against them, they themselves passed sentence upon themselves. They spake thus among themselves: another also said in excuse: “Spake I not to you saying, Do not sin against the child, nor do him any harm, for he is our brother? and, behold, now his blood is required at our hands,” (Gen. xlii. 22, loosely quoted.) Though there was no one who spoke thus, or said anything concerning the crime, or of murder; though the victim himself, sitting in their presence, inquired about no such thing, but rather was asking about the other brother; their conscience, taking advantage of the opportunity, arose and took possession of their mind, and when no person accused them, obliged them to confess their deeds. Such things we ourselves often suffer, when the sins are long gone by. When we are searched by woe or misfortune, we call to mind our former ill-doings.

7. Knowing, therefore, all these things, whenever we have done any wrong, let us not wait for calamity or difficulty, for danger and chains; but let us each hour of the day set up for ourselves this tribunal, and let us pass judgment against ourselves, and endeavour in every way to make our peace with God. Let us not doubt about the resurrection and future judgment, nor be hindered by what others say; but by all means, according to the truths we have learnt, let us refute them. For if we were not to render account of all we have done, God would not have set up such a tribunal within us. But this also is a proof of His kindness. For since He will hereafter require from us an account of our sins, He has placed this incorruptible judge within us, that by condemning us for our sins now and making us wiser, He may rescue us from the future judgment. This also St Paul saith: “For if we would judge ourselves, we should not be judged by the Lord,” (1 Cor. xi. 31.) In order, therefore, that we may not be punished then, nor pay the penalty then, let each of us betake himself to conscience; and unrolling his past life, and examining with care all his faults, let him condemn the soul that wrought such deeds; let him chastise his thoughts; let him be afflicted; let him be straitened in his own mind; let him require a penalty from himself for his sins, by self-condemnation, by thorough penitence, by tears, by confession, by fasting and alms-giving, by temperance and love. Let us do this that by all means in our power we may be able, with all confidence, to attain the future kingdom, which may it be the lot of us all to gain by the grace and goodness of our Lord Jesus Christ, with whom to the Father be glory, and also to the Holy Spirit, for ever and ever. Amen.

Theophylact of Ohrid: The miserable rich man, having failed in his request for himself, now makes supplication on behalf of others. See how punishment has led him to awareness. He who before had overlooked Lazarus as he lay at his feet now thinks of others who are absent, and begs that Lazarus be sent from the dead to his fathers house. He asks that not just anyone of the dead, but Lazarus in particular, be sent, so that the rich mans brothers might see him crowned with health and glory. They who once saw him in sickness and in dishonor and were witnesses of his poverty, would be witnesses of his glory. From this it is clear that Lazarus would have appeared to them in glory, had it been necessary to send him as a believable messenger. How then does Abraham reply? They have Moses. “You do not take care of your brothers,” he is saying, “as well as He Who created them, God Himself. For He has appointed ten thousand teachers for them.” But the rich man answers, Nay, father. Since he himself had heard the Scriptures and did not believe, considering the readings to be myths, he suspected that it was the same for his brothers. Judging them by what he knew to be true of himself, he said that they gave no more heed to the Scriptures than he had, but that if one should rise from the dead, then they would believe. There are those even now who say the same: “Who knows what is in hades? Who has ever come from there to tell us?” But let them hear Abraham who says that if we do not give heed to the Scriptures, we will not believe even those who come from hades. The Jews showed this to be true. Because they gave no heed to the Scriptures, they did not believe when they saw the dead resurrected, but even attempted to slay that other Lazarus who was four days dead. Many of the dead arose at the Lord’s Crucifixion, yet this only intensified the Jews murderous assault against the Apostles. If raising the dead would truly help us to believe, the Lord would do this often. But there is no help so great as the close study of the Scriptures. For the devil by trickery has appeared to raise the dead and by this means has deceived the foolish; and, concerning those in hades, he spreads doctrines worthy of his own wickedness. But no such trickery can prevail against those who make wise study of the Scriptures. For the Scriptures are a lamp and a light [see Prov. 6:23], and when light shines, the thief appears and is discovered. Therefore, let us believe the Scriptures and not seek out resurrections from the dead. The parable may also be understood in a more figurative sense. The rich man represents the Hebrew people. Of old this people was rich in all knowledge and wisdom, and in the words of God which are more precious than gold and many costly stones. And this people was clothed in purple and fine linen, having both kingship and priesthood, being a royal priesthood to God [Ex. 19:6]. The purple signifies kingship and the fine linen priesthood, for the Levites used fine linen cloth for the priestly vestments. The Hebrews fared sumptuously everyday. Everyday, morning and evening, they offered sacrifice, which was called the constant offering [endelechismos, Ex. 29:38, 42]. Lazarus represents the people from among the Gentiles, destitute of divine grace and wisdom, lying before the gates. For the Gentiles were not permitted to enter the house of God; this was considered a defilement, as when, in the Book of Acts, an outcry was made against Paul for bringing Gentiles into the temple and defiling that holy place [Acts 21]. The Gentiles were covered with the sores of festering sin, on which impudent dogs, the demons, were feeding. For our sores are pleasure to the demons. And the Gentiles longed for the crumbs which fell from the table of the rich man. They had no share at all of that bread which strengtheneth man’s heart [Ps. 103:17], and they were in need of those most subtle and refined particles of the rational food, like the Canaanite woman who desired to be fed from the crumbs, even though she was a Gentile [Mt. 15] What then? The Hebrew people died to God, and their bones, which made no movement towards the good, became stiff in death. But Lazarus, the Gentile people, died to sin, and the Jews, who died in their sins, burn with the flame of spite. They are envious, as the Apostle says, that the Gentiles have been accepted unto faith [see Rm. 11:11], and that the people of the nations, who before were destitute and dishonored, are now in the bosom of Abraham, the father of the nations, and rightly so. For Abraham, himself a Gentile, believed in God, and changed from idolatry to the knowledge of God. Therefore it is right that those who share in his change and in his faith should also find rest in his bosom, and inherit his same portion, dwelling place, and store of good things. The Jew desires just one drop of the old sprinklings and purifications of the law in order to cool his tongue, that he might have the boldness to say to us that the law is still in effect. But he does not obtain his desire. For the law was until John the Forerunner and from then sacrifice and offering hast Thou not desired, as the prophet foretold [Ps. 39:9] And Daniel foretold that the anointing [chrisma] shall be destroyed [Dan. 9:26], and prophecy shall be sealed [Dan. 12:4, 9], meaning, that prophecy shall cease and be closed. But you, 0 reader, must also understand the moral meaning of this parable: do not be rich in wickedness and overlook your mind which is starved and cast down, although it was created to be borne aloft. Do not let it wander outside, nor let it lie idly on the ground, but lead it within and let it act. Then there will be in you the working of the mind and the spirit, and not merely the feasting of the flesh. Likewise, there are other elements of this parable which may easily be understood for your moral benefit.

Luke 16:28

Gregory the Dialogist: In this matter it should be noted how much is heaped upon the burning rich man for his punishment. For both knowledge and memory are preserved for him unto his punishment. For he recognizes Lazarus whom he despised, and he also remembers his brothers whom he left behind. For his vengeance from the poor man would not be complete if he did not recognize him in retribution. And the punishment in fire would not be complete if he did not fear for his own what he himself suffers.

Therefore, that sinners may be punished more in their torment, they both see the glory of those whom they despised, and are also tortured by the punishment of those whom they loved unprofitably. Indeed it is to be believed that before the retribution of the last judgment the unjust see certain just ones in rest, so that seeing them in joy they may be tortured not only by their own punishment but also by the good of those others. But the just always behold the unjust in torments, so that their joy may increase from this, because they see the evil which they mercifully escaped; and they give so much greater thanks to their deliverer, as they see in others what they themselves could have suffered if they had been abandoned.

Nor does the observed punishment of the reprobate darken that brightness of such great blessedness in the minds of the just, because where there will no longer be compassion for misery, it will without doubt be unable to diminish the joy of the blessed. But what wonder if, while the just behold the torments of the unjust, this comes to them as a service to their joys, when even in a painting black color is placed beneath so that white or red may appear brighter? For as was said, the joys of the good increase so much more as the evils of the damned which they escaped lie beneath their eyes. And although their own joys suffice them fully for enjoyment, yet they without doubt always behold the evils of the reprobate, because those who see the brightness of their Creator, nothing is done in creation that they cannot see. — Forty Gospel Homilies, Homily 40

Methodius of Olympus: For the rich man says: “I have five brethren; . lest they also come into this place of torment, "

Luke 16:29

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): In this place our Lord most plainly declares the Old Testament to be the ground of faith, thwarting the treachery of the Jews, and precluding the iniquity of Heretics.

Or else, Lazarus is poor in this world, but rich to God; for not all poverty is holy, nor all riches vile, but as luxury disgraces riches, so holiness commends poverty. Or is there any Apostolical man, poor in speech, but rich in faith, who keeps the true faith, requiring not the appendage of words. To such a one I liken him who oft-times beaten by the Jews offered the wounds of his body to be licked as it were by certain dogs. Blessed dogs, unto whom the dropping from such wounds so falls as to fill the heart and mouth of those whose office it is to guard the house, preserve the flock, keep off the wolf! And because the word is bread, our faith is of the word; the crumbs are as it were certain doctrines of the faith, that is to say, the mysteries of the Scriptures. But the Arians, who court the alliance of regal power that they may assail the truth of the Church, do not they seem to you to be in purple and fine linen? And these, when they defend the counterfeit instead of the truth, abound in flowing discourses. Rich heresy has composed many Gospels, and poor faith has kept this single Gospel, which it had received. Rich philosophy has made itself many gods, the poor Church has known only one. Do not those riches seem to you to be poor, and that poverty to be rich? — Catena Aurea by Aquinas

Augustine of Hippo: He and his brothers were in the habit of making fun of the prophets. I imagine and have no doubt at all that he talked with his brothers about the prophets. He talked about their urging us to do good and forbidding us to do wrong, and their frightening us with torments to come and promising rewards to come. He made fun of all this and said with his brothers, “What life is there after death? What does rottenness in the grave remember? What do ashes feel? Everyone is carried there and buried. Whoever came back from there and was heard?” That is the reason, as he remembered his words, that he wanted Lazarus to go back to his brothers, so that now they would not say, “Whoever came back from there?” This also has a very suitable and proper answer. This man, you see, seems to have been a Jew. That is why he said, “Father Abraham.” He got an excellent and fitting answer. “If they do not listen to Moses and the prophets, they will not be convinced even if one should rise from the dead.” This was fulfilled with the Jews, because they did not listen to Moses and the prophets, nor did they believe Christ when he rose. Had he not foretold this to them before, “If you believed Moses, you would also believe me”? — SERMON 41.4

Bede: And Abraham said to him, “They have Moses and the prophets, let them hear them.” But he who had despised the words of God thought that his followers could not hear this. Wherefore the rich man replied: — On the Gospel of Luke

Gregory the Dialogist: To whom it is said that they have Moses and the prophets. But he says: “They will not believe, unless someone rises from the dead.” To whom it is immediately answered: “If they do not hear Moses and the prophets, neither will they believe even if someone rises from the dead.” Certainly the Truth says of Moses: “If you believed Moses, you would certainly believe me also. For he wrote of me.” Therefore what is said through Abraham’s response is fulfilled. For the Lord rose from the dead, but that Jewish people, because they were unwilling to believe Moses, also scorned to believe him who rose from the dead. And since they scorned to understand the words of Moses spiritually, they did not come to him of whom Moses had spoken. — Forty Gospel Homilies, Homily 40

Gregory the Dialogist: But when the rich man asked that Lazarus be sent, Abraham immediately answered: “They have Moses and the prophets; let them hear them.” But he who had despised the words of God thought that his followers could not hear these things. — Forty Gospel Homilies, Homily 40

Tertullian: It sets forth in bold outline the end of both of them, the “torments” of Herod and the “comfort” of John, that even now Herod might hear that warning: “They have there Moses and the prophets, let them hear them.” Marcion, however, violently turns the passage to another end, and decides that both the torment and the comfort are retributions of the Creator reserved in the next life for those who have obeyed the law and the prophets; whilst he defines the heavenly bosom and harbour to belong to Christ and his own god. — Against Marcion Book IV

Luke 16:30

Bede: “No, father Abraham, but if one goes to them from the dead, they will repent.” To whom it was immediately answered with a true sentence: — On the Gospel of Luke

Gregory the Dialogist: Hence the rich man also replied: “No, my father; but if someone from the dead goes to them, they will believe.” To whom a truthful judgment is immediately spoken: “If they do not hear Moses and the prophets, neither will they believe someone who has risen from the dead,” because indeed those who despise the words of the law will fulfill the precepts of the Redeemer, who rose from the dead, with greater difficulty the more subtle they are. — Forty Gospel Homilies, Homily 40

Luke 16:31

Bede: If they do not listen to Moses and the prophets, they will not be convinced even if someone rises from the dead. For indeed, those who despise the words of the law will, by far, more hardly accomplish the commands of the Redeemer who has risen from the dead, as much as they are more subtle. And indeed it is apparent that those who refuse to fulfill His words, undoubtedly refuse to believe in Him. Who, according to the allegory, does this rich man signify, who was clothed in purple and fine linen, and feasted sumptuously every day, if not the Jewish people, who outwardly had the worship of life, who used the delights of the law received to shine, not to be useful? And who does Lazarus, full of sores, signify if not the Gentile people figuratively expressed? Who, when converted to God, was not ashamed to confess his sins, this one had wounds on his skin. Indeed, in a wound of the skin, the poison is drawn from the inner parts and erupts outwardly. What, then, is the confession of sins, but a certain breaking of wounds? Because the poison of sin is healthily revealed in confession, which was pestilently hidden in the mind. But Lazarus, wounded, desired to be filled with the crumbs that fell from the rich man’s table, and no one gave him any, for that proud people despised admitting any Gentile to the knowledge of the law, who, inasmuch as they did not have the teaching of the law for charity but for pride, feared, as it were, losing their accepted wealth, and because words flowed down from their knowledge, as it were, crumbs fell from their table. On the other hand, the dogs licked the wounds of the lying poor man. Sometimes in the sacred word, preachers are understood by the dogs. For indeed the tongue of the dogs, while it licks the wound, heals it because the holy teachers, while they instruct us in the confession of our sins, they, as it were, touch the wound of the mind with their tongue. And because they deliver us from sins by speaking, they, as it were, bring back the wounds to health by touching them. Hence it is well that Lazarus means ‘assisted’ because they help him to be delivered, who heal his wounds by the correction of the tongue. It happened that both of them died: the rich man, who was clothed in purple and fine linen, was buried in hell, but Lazarus was carried by angels into Abraham’s bosom. What does Abraham’s bosom signify, if not the secret rest of the Father? about which the Truth says: Many will come from the east and west and recline with Abraham and Isaac and Jacob in the kingdom of heaven. But the sons of this kingdom will be cast out into the outer darkness (Matt. 8). For he who is said to be clad in purple is rightly called the son of the kingdom. He lifts up his eyes from afar to see Lazarus because, while they are in the depths of their punishment for their damnation, the unbelievers, they look up at the faithful in rest before the day of final judgment, whom they can never behold after their joy. What they see is far off because they do not reach it through any merit. He is shown to burn more intensely in his tongue when he says: Send Lazarus to dip the tip of his finger in water and cool my tongue, for I am in agony in this flame. The unbelieving people held the words of the law in their mouth, which they contemned to keep by action. Therefore, he will burn more where he showed he knew what he refused to do. He desires to be touched by the tip of the finger because he wishes, while given to eternal punishment, to partake even a little in the action of the just. To whom it is answered that he received good things in his life because he thought all his joy was in transitory happiness. Indeed, the just may have good things here, but they do not receive these in recompense, because while they seek better, that is, eternal things, however many good things may present themselves, with holy desires they yearn for, the good things are scarcely seen. Among these, it is noteworthy that it is said to him: Remember, son. Behold, Abraham calls him son whom he does not free from torment, because the preceding faithful fathers of these unbelieving people, as they observe many swayed from their faith, do not deliver them from torments by any compassion, whom they nevertheless recognize as sons through the flesh. In torment, the rich man is said to have five brothers, for the same proud Jewish people who are already in great part condemned know those whom they left on earth, addicted to the five bodily senses. Therefore, he expresses the brothers he left by the number five because, while in hell, he laments that they do not rise to spiritual understanding. He asks for Lazarus to be sent to them, to whom it is said that they have Moses and the prophets. But he says that they do not believe unless someone rises from the dead. To this, it is immediately responded: If they do not listen to Moses and the prophets, neither will they be convinced if someone rises from the dead. Certainly, the truth says about Moses: If you believed Moses, you would believe me also. For he wrote of me (John 5). It is thus fulfilled what is said through the response of Abraham. For the Lord rose from the dead, but the Jewish people, because they did not want to believe Moses, even disdained to believe Him who rose from the dead; and as they declined to understand the words of Moses spiritually, they did not come to Him about whom Moses spoke. — On the Gospel of Luke

Gregory the Dialogist: “If they do not hear Moses and the prophets, neither will they believe someone who has risen from the dead,” because indeed those who despise the words of the law will fulfill the precepts of the Redeemer, who rose from the dead, with greater difficulty the more subtle they are. For whatever is said through the law is less than what is commanded through the Lord. For the law commands that tithes be given, but our Redeemer commands that everything be given up by those who follow perfection. The law cuts away sins of the flesh, but our Redeemer condemns even unlawful thoughts. If therefore they do not hear Moses and the prophets, neither will they believe if someone rises from the dead, because when will those who neglect to fulfill the lesser precepts of the law grow strong enough to obey the higher commands of our Savior? And indeed it is certain that those who refuse to fulfill his words undoubtedly refuse to believe him. — Forty Gospel Homilies, Homily 40

Irenaeus: And again, the Lord Himself exhibits Abraham as having said to the rich man, with reference to all those who were still alive: “If they do not obey Moses and the prophets, neither, if any one were to rise from the dead and go to them, will they believe him.” — Against Heresies Book IV