The parable of the unjust steward and of the rich man and Lazarus.
He teacheth the riche to procure heauen vvith their riches. 14 And being therfore derided of the couetous Pharisees (vvho savv temporal riches promised in the letter of the Lavv) he shevveth that novv is come the preaching of the kingdom of God, howbeit the Lavv for al that in no iote shal be frustrat. 19 foretelling them also, that the couetous Ievvis shal be denied of their father, Abraham, when poore Laxarus the penitent Gentily shal rest in his bosome.
1And he said also to his disciples: There was a certain rich man who had a steward: and the same was accused unto him, that he had wasted his goods.E disse ancora a' suoi discepoli: Eravi un ricco, che aveva un l'attore: il quale fu accusato dinanzi a lui, come se dissipati avesse i suoi beni.AND he said also to his Disciples, There vvas a cartaine riche man that had a bailife: & he vvas il reported of vnto him, as he that had vvasted his goods.Dicebat autem et ad discipulos suos: Homo quidam erat dives, qui habebat villicum: et hic diffamatus est apud illum quasi dissipasset bona ipsius. 2And he called him and said to him: How is it that I hear this of thee? Give an account of thy stewardship: for now thou canst be steward no longer.E chiamatolo a se, gli disse: Che è quello, che io sento dire di te? rendi conto del tuo maneggio: imperocché non potrai più esser fattore.And he called him, and said to him, Vvhat heare I this of thee? render account of thy bailiship: for novv thou canst no more be bailife.Et vocavit illum, et ait illi: Quid hoc audio de te ? redde rationem villicationis tuæ: jam enim non poteris villicare. 3And the steward said within himself: What shall I do, because my lord taketh away from me the stewardship? To dig I am not able; to beg I am ashamed.E disse il fattore drento di se: Che farò, mentre il padrone mi leva la fattoria? Non sono buono a zappare: mi vergogno a chiedere la limosina.And the bailife said vvithin him self, Vvhat shal I doe, because my lord taketh avvay from me the bailiship? digge I am not able, to begge I am ashamed.Ait autem villicus intra se: Quid faciam ? quia dominus meus aufert a me villicationem. Fodere non valeo, mendicare erubesco. 4I know what I will do, that when I shall be removed from the stewardship, they may receive me into their houses.So ben io quel, che farò, affinchè, quando mi sarà levata la fattoria, vi sia, chi mi ricetti in casa sua.I knovv vvhat I vvil doe, that vvhen I shal be remoued from the bailiship, they may receiue me into their houses.Scio quid faciam, ut, cum amotus fuero a villicatione, recipiant me in domos suas. 5Therefore, calling together every one of his lord’s debtors, he said to the first: How much dost thou owe my lord?Chiamati pertanto ad uno ad uno i debitori del suo padrone, disse al primo: Di quanto vai tu debitore al mio padrone?Therfore calling together euery one of his lords detters, he said to the first, Hovv much doest thou ovve my lord?Convocatis itaque singulis debitoribus domini sui, dicebat primo: Quantum debes domino meo ?
6But he said: An hundred barrels of oil. And he said to him: Take thy bill and sit down quickly and write fifty.E quegli disse: Di cento barili d'olio. Ed ei gli disse: Prendi il tuo chirografo: mettiti a sedere, e scrivi tosto cinquanta.But he saith, An hundred pipes of oile. And he said to him, Take thy bil: and sit dovvne, quickly vvrite fiftie.At ille dixit: Centum cados olei. Dixitque illi: Accipe cautionem tuam: et sede cito, scribe quinquaginta. 7Then he said to another: And how much dost thou owe? Who said: An hundred quarters of wheat. He said to him: Take thy bill and write eighty.Di poi disse a un altro: E tu di quanto se' debitore? E quegli rispose: di cento staja di grano. Ed ei gli disse: prendi il tuo chirografo, e scrivi ottanta.After that he said to an other, But thou, hovv much doest thou ovve? Vvho said, An hundreth quarters of vvheat. He said to him, Take thy bil, and vvrite eightie.Deinde alii dixit: Tu vero quantum debes ? Qui ait: Centum coros tritici. Ait illi: Accipe litteras tuas, et scribe octoginta. 8And the lord commended the unjust steward, forasmuch as he had done wisely: for the children of this world are wiser in their generation than the children of light.E il padrone lodò il fattore infedele, perché prudentemente avea operato: imperocché i figliuoli di questo secolo sono nel loro genere più prudenti dei figliuoli della luce.And the lord praised the bailife of iniquitie, because he had done vvisely: for the children of this vvorld, are vviser then the children of light in their generation.Et laudavit dominus villicum iniquitatis, quia prudenter fecisset: quia filii hujus sæculi prudentiores filiis lucis in generatione sua sunt. 9And I say to you: Make unto you friends of the mammon of iniquity: that when you shall fail, they may receive you into everlasting dwellings.E io dico a voi: Fatevi degli amici per mezzo delle inique ricchezze; affinchè, quando venghiate a mancare, vi dian ricetto ne' tabernacoli eterni.And I say to you, Make vnto you frendes of the mammon of iniquitie: that vvhen you faile, they may receiue you into the eternal tabernacles.Et ego vobis dico: facite vobis amicos de mammona iniquitatis: ut, cum defeceritis, recipiant vos in æterna tabernacula. 10He that is faithful in that which is least is faithful also in that which is greater: and he that is unjust in that which is little is unjust also in that which is greater.Chi è fedele nel poco, è fedele anco nel molto: e chi è ingiusto nel poco, è ingiusto anche nel molto.He that is faithful in the lest, is faithful in the greater also: and he that is vniust in litle, is vniust in the greater also.Qui fidelis est in minimo, et in majori fidelis est: et qui in modico iniquus est, et in majori iniquus est.
11If then you have not been faithful in the unjust mammon, who will trust you with that which is the true?Se adunque non siete stati fedeli nelle false ricchezze, chi fiderà a voi le vere?If then you haue not been faithful in the vniust mammon: vvith that vvhich is the true vvho may credit you?Si ergo in iniquo mammona fideles non fuistis quod verum est, quis credet vobis ? 12And if you have not been faithful in that which is another’s, who will give you that which is your own?E se non siete stati fedeli in quel d'altri, chi fiderà a voi il vostro?And if you haue not been faithful in other mens: that vvhich is yours, vvho vvil giue you?Et si in alieno fideles non fuistis, quod vestrum est, quis dabit vobis ? 13No servant can serve two masters: for either he will hate the one and love the other: or he will hold to the one and despise the other. You cannot serve God and mammon.Niun servidore può servire a due padroni: conciossiaché od odierà l'uno, e amerà l'altro: o si affezionerà al primo, e disprezzerà il secondo: non potete servire a Dio, e all'interesse.No seruant can serue tvvo maisters, for either he shal hate the one, and loue the other: or cleaue to one, and contemne the other. You can not serue God and mammon.Nemo servus potest duobus dominis servire: aut enim unum odiet, et alterum diliget: aut uni adhærebit, et alterum contemnet. Non potestis Deo servire et mammonæ. 14Now the Pharisees, who were covetous, heard all these things: and they derided him.E i Farisei, che erano avari, udivano tutte queste cose: e si burlavano di lui.And the Pharisees vvhich vvere couetous, heard al these things: and they derided him.Audiebant autem omnia hæc pharisæi, qui erant avari: et deridebant illum. 15And he said to them: you are they who justify yourselves before men, but God knoweth your hearts. For that which is high to men is an abomination before God.Ed ei disse loro: Voi siete quelli, che vi dimostrate giusti nel cospetto degli uomini; ma Dio conosce i vostri cuori: imperocché quello, che è sublime secondo gli uomini, è abominevole avanti a Dio.And he said to them, You are they that iustifie your selues before men, but god knovveth your hartes, because that vvhich is high to men, is abomination before God.Et ait illis: Vos estis qui justificatis vos coram hominibus: Deus autem novit corda vestra: quia quod hominibus altum est, abominatio est ante Deum. 16The law and the prophets were until John. From that time the kingdom of God is preached: and every one useth violence towards it.La legge, e i profeti sino a Giovanni: da indi in poi vien predicato il regno di Dio, e tutti entrano in esso a forza.The lavv and the prophets, vnto Iohn. from that time the kingdom of God is euangelized, and euery one doth force tovvard it.Lex et prophetæ usque ad Joannem: ex eo regnum Dei evangelizatur, et omnis in illud vim facit.
17And it is easier for heaven and earth to pass than one tittle of the law to fall.Or è più facile, che passi il cielo, e la terra di quel, che cada a terra un solo apice della legge.And it is easier for heauen and earth to passe, then one tittle of the lavv to fall.Facilius est autem cælum et terram præterire, quam de lege unum apicem cadere. 18Every one that putteth away his wife and marrieth another committeth adultery: and he that marrieth her that is put away from her husband committeth adultery.Chiunque ripudia la propria moglie, e ne prende un'altra, commette adulterio: e chiunque sposa quella, che è stata ripudiata dal marito, commette adulterio.Euery one that dimisseth his vvife, and marieth an other, committeth aduoutrie: and he that marieth her that is dimissed from her husband, committeth aduourrie.Omnis qui dimittit uxorem suam et alteram ducit, mœchatur: et qui dimissam a viro ducit, mœchatur. 19There was a certain rich man who was clothed in purple and fine linen and feasted sumptuously every day.Egli era un certo uomo ricco, il quale si vestiva di porpora, e di bisso: e faceva ogni giorno sontuosi banchetti.There vvas a certaine riche man, & he vvas clothed vvith purple and silke: and he fared euery day magnifically.Homo quidam erat dives, qui induebatur purpura et bysso, et epulabatur quotidie splendide. 20And there was a certain beggar, named Lazarus, who lay at his gate, full of sores,Ed era un certo mendico, per nome Lazzaro, il quale pieno di piaghe giaceva all'uscio di lui,And there vvas a certaine begger called Lazarus, that lay at his gate, ful of sores:Et erat quidam mendicus, nomine Lazarus, qui jacebat ad januam ejus, ulceribus plenus, 21Desiring to be filled with the crumbs that fell from the rich man’s table. And no one did give him: moreover the dogs came and licked his sores.Bramoso di satollarsi de' minuzzoli, che cadevano dalla mensa del ricco, e niuno gliene dava: ma i cani andavano a leccargli le sue piaghe.desiring to be filled of the crommes, that fel from the riche mans table, but the dogges also came, and licked his sores.cupiens saturari de micis quæ cadebant de mensa divitis, et nemo illi dabat: sed et canes veniebant, et lingebant ulcera ejus. 22And 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 he was buried in hell.Or avvenne, che il mendico morì, e fu portato dagli Angeli nel seno di Abramo. Morì anche il ricco, e fu sepolto nell'inferno.And it came to passe that the begger died, and vvas caried of the Angels into Abrahams bosome. And the riche man also died: and he vvas buried in hel.Factum est autem ut moreretur mendicus, et portaretur ab angelis in sinum Abrahæ. Mortuus est autem et dives, et sepultus est in inferno.
23And lifting up his eyes when he was in torments, he saw Abraham afar off and Lazarus in his bosom:E alzando gli occhi suoi, essendo ne' tormenti, vide da lungi Abramo, e Lazzaro nel suo seno:And lifting vp his eies, vvhen he vvas in torments, he savv Abraham a farre of, and Lazarus in his bosome:Elevans autem oculos suos, cum esset in tormentis, vidit Abraham a longe, et Lazarum in sinu ejus: 24And he cried and said: Father Abraham, have mercy on me and send Lazarus, that he may dip the tip of his finger in water to cool my tongue: for I am tormented in this flame.E sclamò, e disse: Padre Abramo, abbi misericordia di me, e manda Lazzaro, che intinga la punta del suo dito nell'acqua per rinfrescar la mia lingua; imperocché io son tormentato in questa fiamma.and he crying said, Father Abraham, haue mercie on me, and send Lazarus that he may dippe the tippe of his finger into vvater, for to coole my tongue, because I am tormented in this flame.et ipse clamans dixit: Pater Abraham, miserere mei, et mitte Lazarum ut intingat extremum digiti sui in aquam, ut refrigeret linguam meam, quia crucior in hac flamma. 25And Abraham said to him: Son, remember that thou didst receive good things in thy lifetime, and likewise Lazarus evil things: but now he is comforted and thou art tormented.E Abramo gli disse: figliuolo, ricordati, che tu hai ricevuto del bene nella tua vita, e Lazzaro similmente del male: adesso egli è consolato, e tu sei tormentato:And Abraham said to him, Sonne, remember that thou didst receiue good things in thy life time, and Lazarus likevvise euil: but novv he is comforted, and thou art tormented.Et dixit illi Abraham: Fili, recordare quia recepisti bona in vita tua, et Lazarus similiter mala: nunc autem hic consolatur, tu vero cruciaris: 26And besides all this, between us and you, there is fixed a great chaos: so that they who would pass from hence to you cannot, nor from thence come hither.E oltre a tutto questo un grande abisso è posto tra noi, e voi: onde chi vuoi passare di qua a voi, nol può, né da codesto luogo tragittare fin qua.And beside al these things, betvvene vs and you there is fixed a great chaos: that they vvhich vvil passe from hence to you, may not, neither goe from thence hither.et in his omnibus inter nos et vos chaos magnum firmatum est: ut hi qui volunt hinc transire ad vos, non possint, neque inde huc transmeare. 27And he said: Then, father, I beseech thee that thou wouldst send him to my father’s house, for I have five brethren,Ed egli disse: Io ti prego dunque, o Padre, che tu lo mandi a casa di mio padre:And he said, Then, father, I beseeche thee that thou vvouldest send him vnto my fathers house, for I haue fiue brethren,Et ait: Rogo ergo te, pater, ut mittas eum in domum patris mei: 28That he may testify unto them, lest they also come into this place of torments.Imperocché io ho cinque fratelli, perché gli avverta di questo, acciocché non vengano anch'essi in questo luogo di tormenti.for to testifie vnto them, lest they also come into this place of torments.habeo enim quinque fratres: ut testetur illis, ne et ipsi veniant in hunc locum tormentorum.
29And Abraham said to him: They have Moses and the prophets. Let them hear them.E Abramo gli disse: Eglino hanno Mosè, e i profeti: ascoltino quelli.And Abraham said to him, They haue Moyses and the Prophets: let them heare them.Et ait illi Abraham: Habent Moysen et prophetas: audiant illos. 30But he said: No, father Abraham: but if one went to them from the dead, they will do penance.Ma egli disse: No padre Abramo: ma se alcun morto anderà ad essi, faranno penitenza.But he said, No, father Abraham, but if some man shal goe from the dead to them, they vvil doe penance.At ille dixit: Non, pater Abraham: sed si quis ex mortuis ierit ad eos, pœnitentiam agent. 31And he said to him: If they hear not Moses and the prophets, neither will they believe, if one rise again from the dead.Ed ei gli disse: Se non odono Mosè, e i profeti, nemmeno se risuscitasse uno da morte, crederanno.And he said to him, If they heare not Moyses and the Prophets, neither if one shal rise againe from the dead, vvil they beleeue.Ait autem illi: Si Moysen et prophetas non audiunt, neque si quis ex mortuis resurrexerit, credent.
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Ven. Bede
There was a certain rich man, etc. By this parable, our Saviour advises his disciples to accompany their penitential works with deeds of mercy to the poor. (Ven. Bede)
St. Chrysostom
There is a certain erroneous opinion, that obtains pretty generally amongst mankind, and which tends to increase crimes, and to lessen good works: and this is, the foolish persuasion that men are not accountable to any one, and that we can dispose as we please of the things in our possession. (St. Chrysostom)
St. Ambrose
Whereas we are here informed, that we are only the dispensers of another's property, viz. God's. (St. Ambrose)
Theophylactus
When, therefore, we employ it not according to the will of our Master, but fritter and squander it away in pleasure, and in the gratification of our passions, we are, beyond all doubt, unjust stewards. (Theophylactus)
Haydock
And a strict account will be required of what we have thus dissipated, by our common Lord and Master. If then we are only stewards of that which we possess, let us cast from our minds that mean superciliousness and pride which the outward splendour of riches is so apt to inspire; and let us put on the humility, the modesty of stewards, knowing well that to whom much is given, much will be required. Abundance of riches makes not a man great, but the dispensing them according to the will and intention of his employer. (Haydock)
Calmet
The intention of this parable, is to shew what use each one ought to make of the goods which God has committed to his charge. In the three former parables, addressed to the murmuring Scribes and Pharisees, our Saviour shews with what goodness he seeks the salvation and conversion of a sinner; in this, he teaches how the sinner, when converted, ought to correspond to his vocation, and preserve with great care the inestimable blessing of innocence. (Calmet)
Witham
A steward, etc. The parable puts us in mind, that let men be ever so rich or powerful in this world, God is still their master; they are his servants, and must be accountable to him how they have managed his gifts and favours; that is, all things they have had in this world. (Witham)
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St. Thomas Aquinas
And he called him, etc. Such are the words which our Lord daily addresses to us. We daily see persons equally healthy, and likely to live as ourselves, suddenly summoned by death, to give an account of their stewardship. Happy summons to the faithful servant, who has reason to hope in his faithful administration. Not so to the unfaithful steward, whose pursuits are earthly: death to him is terrible indeed, and his exit is filled with sorrow. All thunder-stricken at these words, "now thou canst be steward no longer," he says within himself, what shall I do! (St. Thomas Aquinas)
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St. Thomas Aquinas
And the lord commended, etc. By this we are given to understand, that if the lord of this unjust steward could commend him for his worldly prudence, though it were an overt act of injustice; how much more will the Almighty be pleased with those who, obedient to his command, seek to redeem their sins by alms-deeds? (St. Thomas Aquinas)
St. Thomas Aquinas
"Give alms out of thy substance," says holy Tobias to his son, "and turn not thy face from any poor person: for so it shall come to pass, that the face of the Lord shall not be turned from thee. According to thy abilities be merciful. If thou hast much, give abundantly; if thou hast little, take care, even of that little, to bestow willingly a little. For thus thou storest up to thyself a good reward, for the day of necessity. For alms deliver from sin, and from death, and will not suffer the soul to go into darkness." (Tobias 4:7, 8, etc.) (St. Thomas Aquinas)
Children of this world, etc. are more prudent and circumspect as to what regards their temporal concerns, than they who profess themselves servants of God, are about the concerns of eternity.
Commended the unjust steward.[Ver. 8. Villicum iniquitatis, that is iniquum, oikonomon tes adikias.] Literally, the steward of iniquity: not for his cheating and injustice, but for his contrivances in favour of himself.
Witham
In their generation; that is in their concerns of this life. They apply themselves with greater care and pains, in their temporal affairs, than the children of light, whom God has favoured with the light of faith, do to gain heaven. (Witham)
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St. Thomas Aquinas
Make for yourselves friends, etc. Not that we are authorized to wrong our neighbour, to give to the poor: evil is never to be done, that good may come from it. (St. Thomas Aquinas)
St. Augustine
But we are exhorted to make the poor our friends before God, by relieving them with the riches which justly indeed belong to us, but are called the mammon of iniquity, because only the iniquitous man esteems them as riches, on which he sets his affections; whilst the riches of the virtuous are wholly celestial and spiritual. (St. Augustine, de quaest. Evang.)
Witham
Of the mammon of iniquity. Mammon is a Syriac word for riches; and so it might be translated, of the riches of iniquity. Riches are called unjust, and riches of iniquity, not of themselves, but because they are many times the occasion of unjust dealings, and of all kind of vices. (Witham)
Mammon signifies riches. They are here called the mammon of iniquity, because oftentimes ill-gotten, ill-bestowed, or an occasion of evil; and at the best are but worldly, and false: and not the true riches of a Christian.
Challoner
They may receive. By this we see, that the poor servants of God, whom we have relieved by our alms, may hereafter, by their intercession, bring our souls to heaven. (Challoner)
Haydock
They may receive you into their eternal tabernacles. What a beautiful thought this! What a consolation to the rich man, when the term of his mortal existence is approaching, to think he shall have as many advocates to plead for his admittance into the eternal mansions of rest, as he has made friends among the poor by relieving their temporal wants. The rich give to the poor earthly treasures, the latter return in recompense eternal and infinite happiness. Hence we must infer, that the advantage is all on the side of the giver; according to the saying of our Lord, happier is the condition of him who gives, than of him who receives. (Haydock)
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He that is faithful in that which is least. This seems to have been a common saying, and that men judged of the honesty of their servants by their fidelity in lesser matters. For example, a master that sees his servant will not steal a little thing, judges that he will not steal a greater, etc.
Witham
And he that is unjust in that which is little, is unjust also in that which is greater. The interpreters take notice, that here temporal goods are called little, and spiritual goods are called greater; so that the sense is, that such men as do not make a right use of their temporal goods, in the service of God, will not make a good use of spiritual graces as they ought to do. See Maldonatus. (Witham)
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If then you have not been faithful in the unjust mammon;[Ver. 11. In iniquo mammona, en to adiko Mammona.] that is in fading and false riches, which are the occasion of unjust and wicked proceedings.
Witham
Who will trust you with that which is the true? that is God will not intrust you with the true and spiritual riches of his grace. (Witham)
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Witham
And if you have not been faithful in that which is another's: so again is called false worldly wealth, which passeth from one to another; so that it cannot be called a man's own, who will give you that which is your own? that is how can you hope that God will bestow upon you, or commit to your care, spiritual riches or gifts, which, when rightly managed, would be your own for all eternity? See St. Augustine, lib. 2:qq. Evang. q. 35. p. 263. (Witham)
Calmet
That which is another's. Temporal riches may be said to belong to another, because they are the Lord's; and we have only the dispensing of them: so that when we give alms, we are liberal of another's goods. But if we are not liberal in giving what is another's, how shall we be so in giving our own? Nothing one would have thought so properly belonged to the Jews, as the kingdom of heaven, the preaching of the gospel, and the knowledge of heavenly things. But they were deprived of all for their infidelity in the observance of the law, which was first intrusted to them. (Calmet)
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Theophylactus
No servant can serve two masters, etc. This is added to shew us, that to dispose of our riches according to the will of the Almighty, it is necessary to keep our minds free from all attachment to them. (Theophylactus)
Ven. Bede
Let the avaricious man here learn, that to be a lover of riches, is to be an enemy of Christ. (Ven. Bede)
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Ven. Bede
Now the Pharisees, etc. Christ had admonished the Scribes and Pharisees not to presume too much on their own sanctity, but to receive repenting sinners, and to redeem their own sins with alms. But they derided these precepts of mercy and humility; either because they esteemed what he commanded them to be useless, or because they thought they had already complied with them. (Ven. Bede)
Calmet
The Pharisees considered temporal riches as true goods, and the recompense which God had promised to such as observed his laws; they therefore laughed at the doctrine of Jesus Christ, which extolled liberality and alms-deeds, and despised the Master who, on all occasions, testified his great regard for poverty in his discourses, in his conduct, in the choice of his apostles, who were all poor, and had no pretensions whatever to exterior pomp or show. (Calmet)
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Theophylactus
Who justify yourselves, etc. But our Lord, detecting their hidden malice, shews that their pretended justice is all hypocrisy. (Theophylactus)
Ven. Bede
But God knoweth, etc. They justify themselves before men, whom they look upon as despicable, and abandoned sinners, and esteem themselves as not standing in need of giving alms as a remedy of sin; but he who shall lay open the secrets of hearts, sees the base atrocity of that pride which thus blinds them, and swells within their breasts. (Ven. Bede)
Haydock
Yes, all those exterior actions which appeared great, and which were admired by men, being vitiated with improper motives and sinister designs, are an abomination in the sight of God. (Haydock)
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St. Thomas Aquinas
The law and the prophets, etc. Not that the law was made void by the coming of John [the Baptist], but that what the law and the prophets had taught, had been suited to the very imperfect dispositions of the Jews, who as yet were incapable of relishing perfect virtue. At the coming of John, the gospel began to be preached, and this called men to a life of perfect sanctity. (St. Thomas Aquinas)
Our Saviour came not to destroy, but to fulfil the law and the prophets. (Matthew 5:17.)
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St. Cyril
There was a certain rich man, etc. By this history of the rich man and Lazarus, he declares that those who are placed in affluent circumstances, draw upon themselves a sentence of condemnation, if seeing their neighbour in want, they neglect to succour him. (St. Cyril, in Cat. Graec. patrum.)
St. Cyril
He that hath the substance of this world, and shall see his brother in need, and shut up his bowels against him, how doth the charity of God abide in him? (1 John 3:17.) A received tradition of the Jews informs us, that this Lazarus was a beggar, then at Jerusalem, suffering in the most wretched condition of poverty, and infirmity: him our Saviour introduces, to manifest more plainly the truth of what he had been saying (St. Cyril, in Cat. Graec. patrum.)
St. Ambrose
By this, we are not to understand that all poverty is holy, and the possession of riches criminal; but, as luxury is the disgrace of riches, so holiness of life is the ornament of poverty. (St. Ambrose)
A man may be reserved and modest in the midst of riches and honours, as he may be proud and avaricious in the obscurity of a poor and wretched life.
Witham
Divers interpreters have looked upon this as a true history; but what is said of the rich man seeing Lazarus, of his tongue, of his finger, cannot be literal: souls having no such parts. (Witham)
In this parable, which St. Ambrose takes to be a real fact, we have the name of the poor mendicant; but our Lord suppresses the name of the rich man, to signify that his name is blotted out of the book of life: besides, the rich man tells Abraham, that he has five brothers, who were probably still living; wherefore, to save their honour, our Lord named not their reprobated brother.
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Abraham's bosom.[Ver. 22. In sinum Abrahae, eis ton kolpon tou Abraam.
Challoner
Ver. 22. In inferno, en to ade. See Pearson on the Creed, (p. 236) and our Catholic controvertists.] The place of rest, where the souls of the saints resided, till Christ had opened heaven by his death. (Challoner)
It was an ancient tradition of the Jews, that the souls of the just were conducted by angels into paradise. The bosom of Abraham (the common Father of all the faithful) was the place where the souls of the saints, and departed patriarchs, waited the arrival of their Deliverer. It was thither the Jesus went after his death; as it is said in the Creed, "he descended into hell," to deliver those who were detained there, and who might at Christ's ascension enter into heaven. (Calmet) See 1 Peter 3:19.
"Many shall come from the east and the west, and shall sit down with Abraham." (Matthew 8:11.)
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Calmet
It appears from Philo, (de Execrat. p. 9, 37 b.) that the Jews not only acknowledged the existence of souls, and their state of happiness or misery after this life, but also that the souls of the saints and patriarchs interceded with God for their descendants, and obtained from them the succour they stood in need of. (Calmet)
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Witham
Between us and you is fixed a great chaos, or gulf; that is God's justice has decreed, that the bad should forever be separated from the good. We may here take notice that the Latin and Greek word, (ver. 22) translated hell, even in the Protestant translation, cannot signify only the grave. (Witham)
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Calmet
In this parable we are taught an important truth, viz. that we must not expect to learn our duty from the dead returning to life, nor by any other extraordinary or miraculous means, but from the revelation of truths, which have already been made known to us in the Scriptures, and from those to whom the tradition of the Church has been committed, as a most sacred deposit. These, say the Fathers, are the masters from whom we are to learn what we are to believe, and what to practise. (Calmet)
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St. Chrysostom
If they hear not, Moses, etc. We think that if we saw a man raised from the dead, who should tells us what he had seen and suffered in another world, it would make more impression upon us than past miracles, which we hear of, or the promises and threats of the prophets, apostles, and our blessed Saviour, which are contained in Scripture; but it is a false notion, a vain excuse. The wicked, and unbelievers, would even in that case find pretexts and objections for not believing. (St. Chrysostom, hom. iv.)
Calmet
They would say that the dead man was a phantom; that his resurrection was not real; his assertions nugatory. When Christ raised Lazarus from the dead, the miracle was known, evident and public; yet we find none of the Pharisees converted by it. They were even so mad as to enter into a design to kill Lazarus, to get rid of a witness who deposed against their incredulity. How many other miracles did he not perform in their sight, which they attributed to the prince of darkness, or to magic? Christ raised himself from the dead. This fact was attested by many unexceptionable witnesses. And what do the hardened Jews do? They object, that his disciples, stealing away the body, maliciously persuaded the people that he had risen again. Such is the corruption of the human heart, that when once delivered up to any passion, nothing can move it. Every day we see or hear of malefactors publicly executed, yet their example has no effect on the survivors, nor does it prevent the commission of fresh crimes. (Calmet)
"We have also the more firm prophetical word; whereunto you do well to attend, as to a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts." (2 Peter 1:19.)
We may learn many very instructive lessons from this affecting history of Lazarus.
Haydock
The rich may learn the dreadful consequences to be apprehended from riches, when made subservient to sensuality, luxury, and ambition. The poor may learn to make their poverty and sufferings, however grievous to nature, instrumental to their future happiness, by bearing them with patience and resignation to the will of heaven. The former are taught that to expose a man to eternal misery, nothing more is required than to enjoy all the good things of this world according to their own will; the latter, that however they may be despised and rejected of men, they may still have courage, knowing that the short day of this fleeting life, with all its apparent evils, will soon be over; and that the day of eternity is fast approaching, when every one shall receive according as he has done good or evil in his body. (Haydock)
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Mammon of iniquity.... Mammon signifies riches. They are here called the mammon of iniquity, because oftentimes ill gotten, ill bestowed, or an occasion of evil; and at the best are but worldly, and false; and not the true riches of a Christian. They may receive.... By this we see, that the poor servants of God, whom we have relieved by our alms, may hereafter, by their intercession, bring our souls to heaven.
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Abraham’s bosom.... The place of rest, where the souls of the saints resided, till Christ had opened heaven by his death.
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In the liturgy The Gospel vpō the 8 Sūday after Pentecost.
〈Greek〉
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2. The lord praised.) This mans deceiuing his maister is not praised, nor vve vvarrāted by his fact to gaine vniustly for to haue vvherevvith to giue almes: Good vvorkes. but his prudence, in that he prouided so substancially for him selfe vvhilest his maisters goods vvere in his handes, is commended, not for a vertue, but for avvorldly pollicie: and proposed as an example of the careful prouision that rich men (who are Gods stewards in earth) should make for their soules, against they be put out of their bailiship and be called to account, vvhich is the day of their death: and for a condemnation of faithful mens folly and negligence, that being assured they shal out of their offices, and vvell knovving they might gaine salutation by their money, haue so litle regard thereof.
〈Greek〉
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9. They 〈◊〉 receiue.) Tob. 12, 9. A great comfort to al great almes-men, and a vvonderful force and vertue in almes, Mat. 25. vvhith beside the merite of the worke of mercie, Almes meritorious. vvhich (as in other places of Scripture is said) purgeth sinne and gaineth heauen, pocureth also not onely the praiers of their beadsmen in earth, The Saincts do pray for vs. but their patronage in heauen also. whereby also the praiers of Saincts for the liuing, and namely for them to whom they vvere beholding in their life, are proued. Yea and that they be in such fauour with God, that they may and doe receiue their frendes vvhich vvere once their benefactors, into their mansions in heauen, no lesse then the farmers vvhom the il stevvard pleasured, might receiue their freend into their earthly houses. Which also insinuateth to vs, that almes bestovved specially vpon holy men, vvho by their merites and praiers are great in Gods grace, may much more helpe vs then our charitable deedes done vpon vulgar men in necessitie, though that be of exceding great merite also. See al this in these Doctors folovving. Hiero. qu. 6. ad Algas. to. 3. Ambros. in Luc. August. ser. 35 de verb. Do. c. 1. Gregor. moral. li. 〈◊〉 c. 14. Augu. li. 2 q. Euang. qu. 34. Chrys. ho. 3• ad po. Antioch. to. 5.
Māmon (saith S. Hierom q. 6. ad Algas.) in the Syriake tongue signifieth riches.
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Mammon of iniquitie, because they are often il gotten, or il bestowed, or occasion of euil, or at the least worldly & false & not the true heauēly riches.
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Concordance Mat. 6, 24.
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Concordance Mat. 11, 12.
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Concordance Mat. 5, 18.
Concordance Mat. 5, 31. 19, 9.
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18. And marrieth.) Mariage after diuorce vnlavvfull. The good of Mariage through out al nations and men, is in issue and fidelitie of chastitie, but among the people of God it consisteth also in holines of Sacrament: Whereby it commeth to passe that is a heinous crime to marry againe, though there be a diuorce made, so long as the parties liue. Aug. de bono coniug. c. 24 to. 6. See the Annotations vpon Marke 10, 11.
Concordance Mar. 10, 11. 1. Cor. 7, 11.
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In the liturgy The Gospel vpō Thursday in the 2 weeke of Lēt.
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22. Of the Angels.) Vnmerciful riche men. Angels carie good mens soules to heauen novv, as they did then his to Abrahams bosome. See the revvard of pouerty, affliction, and patience: and on the contrarie, the end and revvard of vvealth ioyned with vnmercifulnes. Note also here, that at the day of euery mans death there is a particular iudgement, and therfore the soule sleepeth not nor hangeth in suspense til the general iudgement.
22. Abrahams Bosome.) Abrahams bosome. The Bosome of Abraham is the resting place of al them that died in perfect state of grace before Christes time, heauē before being shut from men. It is called in Zacharie, Limbus patrū. a lake vvithout vvater, Zach. 9, 11. and sometimes a prison, but most commonly of the Diuines Limbus patrum, for that it is thought to haue been the higher part or brimme of Hel, Esa. 42, 7. the places of punishment being far Iovver then the same, vvhich therfore be called Infernum inferius. Aug. in Ps. 85. Ep. 99. the lovver hel. where this mansion of the fathers stood, or whether it be any part of Hel, S. Augustine doubteth: but that there was such a place, he nor no Catholike man euer doubted: as al the fathers make it most certaine, Christ descēded into Hel, and deliuered the fathers. that our Sauiour descending to Hel, went thither specially, and deliuered the said fathers out of that mansion. Iren. li. 4 c. •9. Euseb. Demonst. Euang. li. 10. c. 8 sub finē. Nazian. orat. 2 de Pasch. Chrysost. to. 5 in demonst. Quod Christus sit Deus paulo post initium. Epipha. in heres. 46 Tatiani. Ambro. de myst. Pasch. c. 4. Hiero. in 9 Zacharia. August. ep. 99 & li. 20 de Ciuit. c. 15. Paulinus in Panegyrico Celst. Cyrillus in lo. li. 12 c. 36 ad illud, Inclinato capite. Gregor. li. 6 ep. 179. vvhich truth and place though of al the ancient vvriters confessed and proued by this and other Scriptures: yet the Aduersaries deny it (as they do Purgatorie) most impudently.
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Lazarus in Abrahams bosome, and rest: but both in hel, and not in the kingdom of heauen before Christ. Hiero. ep. 3. Epitaph. Nepot.
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To be in continual pleasures, ease, wealth, peace, and prosperlty in this world, is perilous, & a signe of paines in the next. S. Hiero.
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26, A great chaos.) Purgatorie, A great distance betvvixt Abrahams bosome and the inferiour hel. Some iudge Purgatorie to be placed there, from vvhence (no doubt) Christ also deliuered some at his descending to hel. Aug. ep. 99. for, these in Abrahams bosome vvere not in paines: and S. Augustine saith the Scriptures be plaine that he tooke some out of the places of punishment, and yet none out of the hel of the damned. What other place then can that be but Purgatorie?
〈Greek〉 a horrible distance.
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28. Lest they also.) If the damned had care of their frendes aliue how & for what cause soeuer, much more haue the Saincts and saued persons. And if those in hel haue meanes to expresse their cogitations and desires, Saincts do heare our praiers and haue care of vs. and to be vnderstood of Abraham so far distant both by place and condition, much rather may the liuing pray to the Saincts and be heard of them: betvvixt earth (that is to say) the Church militant and heauen, Gen. 32. being continual passage of soules, and Angels ascending and descending by Iacobs ladder. M•n must not for al that be curious to searche how the soules of the deceased expresse their mindes, and be heard one of an other, and so fall to blasphemie, as Caluin doth, Calu. li. 3 asking whether their eares be so long to heare so far of, Caluins blasphemie. and wickedly measuring al things by mortal mens corporal grosse maner of vttering conceits one to an other. Iustit. c. 22 sect. 24. Which was not here done by this damned nor by Abraham, with corporal instruments of tongue, teeth, and eares: though for the better expressing of the damneds case, Christ vouchsaued to vtter it in termes agreeing to our capacitie.
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Abrahā had knowledge of things in earth which were not in his time as that they had Moyses and the Prophets bookes which he neuer saw. August. de cura pro mor. c. 14.
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Tatian † AD 180 The Diatessaron 26
… He who is faithful in a little is faithful also in much: and he who is unrighteous in a [44] little is unrighteous also in much. If then in the wealth of unrighteousness ye were [45] not trustworthy, who will intrust you with the truth? If ye are not found faithful in what does not belong to you, who will give you what belongeth to you?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.12
… by looking out for thyself for the future, thou wilt not be imprudent. Who is he that looketh out for himself? That servant to whom his master gave what he should expend, and afterwards said to him, “Thou canst not be my steward, give an account of thy stewardship;” and who answered, “What shall I do? I cannot dig, to beg I am ashamed;”
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Tatian † AD 180 The Diatessaron 26
[34] And he spake a parable unto his disciples: There was a rich man, and he had [35] a steward; and he was accused to him that he had squandered his property.
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Tatian † AD 180 The Diatessaron 26
[34] And he spake a parable unto his disciples: There was a rich man, and he had [35] a steward; and he was accused to him that he had squandered his property. So his lord called him, and said unto him, What is this that I hear regarding thee? Give me the account of thy stewardship; for it is now impossible that thou shouldest [36] be a steward for me.
St Augustine of Hippo † AD 430 Of the Work of Monks 16
… No man, going a warfare for God, entangleth himself with secular business; that he may please Him to whom he hath proved himself. For he that striveth for masteries, is not crowned except he strive lawfully.” Hereupon, lest the other should be put to straits, saying, “Dig I cannot, to beg I am ashamed,”
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Tatian † AD 180 The Diatessaron 26
… So his lord called him, and said unto him, What is this that I hear regarding thee? Give me the account of thy stewardship; for it is now impossible that thou shouldest [36] be a steward for me. The steward said within himself, What shall I do, seeing that my lord taketh from me the stewardship? To dig I am not able; and to beg I [37] am ashamed.
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Tatian † AD 180 The Diatessaron 26
… for it is now impossible that thou shouldest [36] be a steward for me. The steward said within himself, What shall I do, seeing that my lord taketh from me the stewardship? To dig I am not able; and to beg I [37] am ashamed. I know what I will do, that, when I go out of the stewardship, they [38] may receive me into their houses.
Origen † AD 254 Origen's Commentary on Matthew 14.8
… for he who owed the hundred measures of wheat or the hundred measures of oil is not found to be, according to the parable, a fellow-servant of the unjust steward, as is evident from the question—how much owest thou to my lord?
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Tatian † AD 180 The Diatessaron 26
… To dig I am not able; and to beg I [37] am ashamed. I know what I will do, that, when I go out of the stewardship, they [38] may receive me into their houses. And he called one after another of his lord’s [39] debtors, and said to the first, How much owest thou my lord?
Origen † AD 254 Origen's Commentary on Matthew 14.8
… Now the servants alone are the stewards of the Word, but the king, making a reckoning with the servants, demands from those who have borrowed from the servants, whether a hundred measures of wheat or a hundred measures of oil,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
… Give food to these, clothing to those, visit the sick, and the oil will come more than from fountains. The day of account is not here. Use the time as need be, and make deductions from the debts, and to him that oweth “an hundred measures of oil, say, Take thy bill and write fifty.” (
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Tatian † AD 180 The Diatessaron 26
… I know what I will do, that, when I go out of the stewardship, they [38] may receive me into their houses. And he called one after another of his lord’s [39] debtors, and said to the first, How much owest thou my lord? He said unto him, An hundred portions of oil. He said unto him, Take thy writing, and sit down, and write [40] quickly fifty portions.
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Tatian † AD 180 The Diatessaron 26
… He said unto him, An hundred portions of oil. He said unto him, Take thy writing, and sit down, and write [40] quickly fifty portions. And he said to the next, And thou, how much owest thou my lord? He said unto him, An hundred cors of wheat. He said unto him, Take [41] [Arabic, p. 103] thy writing, and sit down, and write eighty cors.
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 72.19
19. 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.”
St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 2
… Therefore although they do all things foolishly, and speak as fools, yet in this at least they have acted wisely, as ‘children of this world
St John Chrysostom † AD 407 Concerning Lowliness of Mind 10
… And not only is he not caught; but also by these themselves he subdues him. For great indeed is both the devil’s craftiness, and the wickedness of those who minister to him; for under pretence of being of the same mind, they desired to extinguish the proclamation. But “he who seizes the cunning in their craftiness”
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 1.24
… Why, even shopkeepers who are particularly frugal, and slaves who are not wasteful, and the care-takers who made our childhood a burden to us and even thieves when they are particularly clever, we speak of as diligent; and so the conduct of the unjust steward in the Gospel is spoken of as wise. Moreover
St Jerome † AD 420 The Letters of St. Jerome 127.10
10. In the gospel the Saviour commends the unjust steward because, although he defrauded his master, he acted wisely for his own interests.
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Tatian † AD 180 The Diatessaron 26
… He said unto him, An hundred cors of wheat. He said unto him, Take [41] [Arabic, p. 103] thy writing, and sit down, and write eighty cors. And our lord commended the sinful steward because he had done a wise deed; for the children [42] of this world are wiser than the children of the light in this their age.
St Irenaeus of Lyons † AD 202 Against Heresies 4.30.3
… and by means of these same do we erect in ourselves the tabernacle of God: 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.”
Tertullian † AD 220 On Patience 7
… Patience in losses is an exercise in bestowing and communicating. Who fears not to lose, finds it not irksome to give. 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,
Tertullian † AD 220 De Fuga in Persecutione 13
… 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,”
St Cyprian of Carthage † AD 258 On the Dress of Virgins 11
… Use them, certainly, but for the things of salvation; use them, but for good purposes; use them, but for those things which God has commanded, and which the Lord has set forth. Let the poor feel that you are wealthy; let the needy feel that you are rich. Lend your estate to God; give food to Christ. Move Him by the prayers of many
St Methodius † AD 311 From the Discourse on the Resurrection, Part III 2
… For God said, “In the sweat of thy face shalt thou eat bread;” and when that life is dissolved, we have the life which is not made with hands. 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.”
Constantine the Great † AD 337 The Oration of Constantine 6
… if, therefore, fate itself be a law, it must be a law devised by God. All things, therefore, are subject to God, and nothing is beyond the sphere of his power. If it be said that fate is the will of God, and is so considered, we admit the fact. But in what respect do justice,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 1.2
… Put off , by confession , the old man, which waxeth corrupt after the lusts of deceit , that ye may put on the new man, which is renewed according to knowledge of Him that created him . Get you the earnest of the Holy Spirit through faith, that ye may be able to be received into the everlasting habitations
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… Yesterday it was theirs, for it was permitted to be so; to-day the Master takes it and gives it to thee, that thou mayest make a good and saving use of it. Let us make to ourselves friends of the Mammon of unrighteousness,
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.22
135. What is more precious than friendship which is shared alike by angels and by men? Wherefore the Lord Jesus says: “Make to yourselves friends of the mammon of unrighteousness, that they may receive you into eternal habitations.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 2.16
… you will not endure it; for it is a hindrance to the step. Thus also a house larger than necessity requires, is an impediment to your progress towards heaven. Do you wish to build large and splendid houses? I forbid it not; but let it be not upon the earth! Build thyself tabernacles in heaven, and such that thou mayest be able to receive others;
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 2.18
… and takes with him the ownership of these things when he departs, not being stripped of the possession even in death, but at that time receiving all back again; yea, and much more than these things, at that day of judgment, when he most needs their protection,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 5
8. And this I say, not that we may omit supplicating the saints, but to hinder our being careless, and entrusting our concerns to others only, while we fall back and slumber ourselves. For so when He said, “make to yourselves friends,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 41
… Let us then attend, and let us every way cleanse out our wounds, showing mercy, remitting our anger against them that have displeased us, giving thanks for all things to God, fasting according to our power, praying sincerely, “making unto ourselves friends of the mammon of unrighteousness.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 10
… Wherefore He saith, “In My Father’s house are many abiding places.” ( John xiv. 2 .) But if He anywhere also calls the resting places of the saints tabernacles; He calls them not tabernacles simply, but adds an epithet; for he said not, that “they may receive you” into their tabernacles, but “into the eternal tabernacles.” (
St John Chrysostom † AD 407 Homilies on Philippians 1
… comfort, soothe, restore his wearied soul. If we will but minister to the saints with such readiness, we shall be partakers of their rewards. This Christ also tells us. “Make to yourselves friends by means of the mammon of unrighteousness, that they may receive you into their eternal tabernacles.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 11
… Worldly goods, even by those without, were called external things, because they are without us. But let us make them internal. For we cannot take our wealth with us, when we depart hence, but we can take our charities. But let us rather send them before us, that they may prepare for us an abode in the eternal mansions. (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 1
Let us make then to ourselves “friends of the mammon of unrighteousness” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 6
… but if we also chance to see the king himself running in the midst or even riding with golden armor, we think we have everything; what thinkest thou [it will be] when thou seest the everlasting tabernacles of the saints pitched in heaven? (For it is said, “They shall receive you into their everlasting tabernacles”—
St Jerome † AD 420 The Letters of St. Jerome 52.10
… They were figures typifying things still future and were “written for our admonition upon whom the ends of the world are come.” But now our Lord by His poverty has consecrated the poverty of His house. Let us, therefore, think of His cross and count riches to be but dirt. Why do we admire what Christ calls “the mammon of unrighteousness”?
St Jerome † AD 420 The Letters of St. Jerome 54.12
12. Make to yourself friends of the mammon of unrighteousness that they may receive you into everlasting habitations.
St Jerome † AD 420 The Letters of St. Jerome 71.4
… without expressly saying it I am inviting you to take up your abode at the holy places. Your abundance has supported the want of many that some day their riches may abound to supply your want; you have made to yourself “friends of the mammon of unrighteousness that they may receive you into everlasting habitations.”
St Jerome † AD 420 The Letters of St. Jerome 77.11
… for she wished to make to herself friends of the mammon of unrighteousness that they might receive her into everlasting habitations.
St Jerome † AD 420 The Letters of St. Jerome 79.4
… “If thou wilt be perfect go and sell that thou hast, and give to the poor, and come and follow me.” And because he could not literally fulfil these directions, having a wife and little children and a large household, he made to himself friends of the mammon of unrighteousness that they might receive him into everlasting habitations.
St Jerome † AD 420 The Letters of St. Jerome 108.16
… She constantly had on her lips such phrases as these: “Blessed are the merciful for they shall obtain mercy:” and “water will quench a flaming fire; and alms maketh an atonement for sins;” and “make to yourselves friends of the mammon of unrighteousness that…they may receive you into everlasting habitations;”
St Jerome † AD 420 The Letters of St. Jerome 118.4
… I will even go farther and say: keep back nothing for yourself because you fear to be some day poor, lest by so doing you share the condemnation of Ananias and Sapphira; but give everything to the poor and make to yourself friends of the mammon of unrighteousness that they may receive you into everlasting habitations.
St Jerome † AD 420 The Letters of St. Jerome 123.6
… labour with their hands that the church, not charged with their maintenance, may be able to support such widows as are old, what plea can be urged by one who has abundance of this world’s goods, both for her own wants and those of others, and who can make to herself friends of the mammon of unrighteousness able to receive her into everlasting habitations?
St Jerome † AD 420 The Letters of St. Jerome 130.7
… made nothing of the regular consulships enjoyed by her three sons, Probinus, Olybrius, and Probus,—that Proba, I say, now that Rome has been taken and its contents burned or carried off, is said to be selling what property she has and to be making for herself friends of the mammon of unrighteousness, that these may receive her into everlasting habitations!
St Jerome † AD 420 Against Vigilantius 14
… And we do not deny that doles should be distributed to all poor people, even to Jews and Samaritans, if the means will allow. But the Apostle teaches that alms should be given to all, indeed, especially, however, to those who are of the household of faith. And respecting these the Saviour said in the Gospel,
St Augustine of Hippo † AD 430 City of God 21.27
… For even those righteous men, who have lived with such holiness that they receive into the eternal habitations others also who have won their friendship with the mammon of unrighteousness,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 63.0
On the words of the Gospel, Luke xvi. 9 , “Make to yourselves friends by means of the mammon of unrighteousness,” etc.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.9
… “nor the price of the redemption of his soul,” who relieth on his virtue, and on his friends, and on his riches. But who are they that give the price of the redemption of their souls? They to whom the Lord saith, “Make to yourselves friends of the Mammon of unrighteousness, that they may receive you into everlasting habitations.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.12
… Now he cheated his master in order that he might get to himself friends to receive him: fear not thou lest thou be cheating, the Lord Himself exhorteth thee to do so: He saith Himself to thee, “Make to thyself friends of the mammon of unrighteousness.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.18
… Let them not fear, he hath added he-goats also. “I will offer to Thee oxen with he-goats.” By the very yoking are saved the he-goats; of themselves they have no strength, being yoked to bulls they are accepted. For they have made friends of the mammon of iniquity, that the same may receive them into everlasting tabernacles.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 113.5
… and under the name of the earth, the rest of the multitude of the blessed, who shall be set on the right hand, that through works of mercy they may be praised and received into everlasting habitations by those whom they have made friends to themselves from the mammon of unrighteousness in this mortal life.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 113.7
… yet considered by itself, it is abundant.…The Church then speaketh thus in that sense, wherein she seemeth to bear no offspring among those crowds who have not given up all things, that they might follow the Lord, and might sit upon the twelve thrones. But how many in the same crowd, who make unto themselves friends of the mammon of unrighteousness,
John Cassian † AD 435 The Conferences of John Cassian 6.3
… the Apostle says, who charges “the rich of this world to be ready to give, to distribute to the needy, to lay up in store for themselves a good foundation against the time to come, that” by this means “they may lay hold on the true life.” And according to the gospel they are a good thing for those who “make to themselves friends of the unrighteous mammon.”
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Pope St Clement I † AD 99 The Second Epistle of Clement 8
… For the Lord saith in the Gospel, “If ye 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.”
Tatian † AD 180 The Diatessaron 26
… And our lord commended the sinful steward because he had done a wise deed; for the children [42] of this world are wiser than the children of the light in this their age. And I also say unto you, Make unto yourselves friends with the wealth of this unrighteousness; [43] so that, when it is exhausted, they may receive you into their tents for ever.
St Augustine of Hippo † AD 430 The Confessions 6.10
… But, consulting justice, he changed his mind for the better, esteeming equity, whereby he was hindered, more gainful than the power whereby he was permitted. These are little things, but “He that is faithful in that which is least, is faithful also in much.”
St Augustine of Hippo † AD 430 On Christian Doctrine 4.18
… For justice is never unimportant, and justice ought assuredly to be observed, even in small affairs of money, as our Lord says: “He that is faithful in that which is least, is faithful also in much.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 7.4
We have received with becoming charity our common sons, George the presbyter and Theodore your deacon; and we rejoice that you have passed from the care of ecclesiastical business to the government of souls, since, according to the voice of the Truth, He that is faithful in a little will be faithful also in much (
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Tatian † AD 180 The Diatessaron 26
… And I also say unto you, Make unto yourselves friends with the wealth of this unrighteousness; [43] so that, when it is exhausted, they may receive you into their tents for ever. He who is faithful in a little is faithful also in much: and he who is unrighteous in a [44] little is unrighteous also in much.
St Irenaeus of Lyons † AD 202 Against Heresies 2.34.3
… 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?”
Tertullian † AD 220 The Five Books Against Marcion 4.33
… Accordingly, this will throw light upon the sense in which it was said, “If ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?”
St Cyprian of Carthage † AD 258 On Works and Alms 8
… He also, in another place, calls laborious and fruitful men faithful; but He denies faith to unfruitful and barren ones, saying, “If ye have not been faithful in the unrighteous mammon, who will commit to you that which is true? And if ye have not been faithful in that which is another man’s, who shall give you that which is your own?”
St John Chrysostom † AD 407 Homilies on 1 Timothy 1
… And why do I speak of it in heavenly things? We shall find upon examination that earthly things depend upon it no less. For without this there would be no trade nor contracts, nor anything of the sort. And if it be so necessary here in things that are false, how much more in those.
St John Chrysostom † AD 407 Homilies on 1 Timothy 5
… And so now too it ought to be with us. But we have advanced to the extreme of negligence; and even what is clearly evident, we let pass. Now when we overlook what is manifest, how will God reveal to us what is unseen? as it is said, “If ye have not been faithful in that which is little, who will commit to you that which is great and true?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
[9.] And besides, neither now art thou without the gift. Show in the little, what thou wouldst have been, if thou hadst had the other. “For if” (he says) “ye are not faithful in that which is little, how shall any one give you that which is great?” (
St Augustine of Hippo † AD 430 The Confessions 6.10
… “If, therefore, ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another man’s, who shall give you that which is your own?”
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Tatian † AD 180 The Diatessaron 26
… [43] so that, when it is exhausted, they may receive you into their tents for ever. He who is faithful in a little is faithful also in much: and he who is unrighteous in a [44] little is unrighteous also in much. If then in the wealth of unrighteousness ye were [45] not trustworthy, who will intrust you with the truth?
Tertullian † AD 220 The Five Books Against Marcion 4.33
… for even Marcion allows Him to be righteous: “And if ye have not been faithful in that which is another man’s, who will give to you that which is mine?”
St Jerome † AD 420 The Letters of St. Jerome 22.31
… “If have not been faithful,” the Lord says, “in that which is another man’s, who shall give you that which is your own?”
St Jerome † AD 420 The Letters of St. Jerome 58.2
… What a contrast he offers to us, the disciples of a poor Christ, who cram our pockets with gold and cling under pretext of almsgiving to our old riches. How can we faithfully distribute what belongs to another when we thus timidly keep back what is our own?
John Cassian † AD 435 The Conferences of John Cassian 3.10
… But Christ speaks in terms of censure of those visible riches, to those who clutch them as if they were their own, and refuse to share them with those in want. “If ye have not been faithful in what is another’s, who will give to you what is your own?”
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Tertullian † AD 220 The Five Books Against Marcion 4.33
What the two masters are who, He says, cannot be served,
Tertullian † AD 220 To His Wife 2.3
… 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
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 13
Here again he calls sin a law warring against the other, not in respect of good order, but from the strict obedience yielded to it by those who comply with it. As then it gives the name of master ( κύριον Matt. vi. 24 ;
St Jerome † AD 420 The Letters of St. Jerome 14.6
… And if he be not perfect when he has promised God to be so, his profession is a lie. But “the mouth that lieth slayeth the soul.” To conclude, then, if you are perfect you will not set your heart on your father’s goods; and if you are not perfect you have deceived the Lord. The Gospel thunders forth its divine warning: “Ye cannot serve two masters,”
St Jerome † AD 420 The Letters of St. Jerome 147.1
… You have fallen and refuse to rise; you do not so much as lift your eyes to heaven; having wasted your father’s substance you take pleasure in the husks that the swine eat;
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.7
… and in the same place also, with design to add fearfulness to the warning, He straightway said, Lest perchance that day come upon you unawares ( Ibid .): and He even declares the manner of that coming, saying, For as a snare shall it come on all them that dwell on the face of the whole earth ( Ibid. 35 ). Hence He says again, No man can serve two masters (
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Tatian † AD 180 The Diatessaron 29
[12] And when the Pharisees heard all this, because of their love for wealth they [13] scoffed at him. And Jesus knew what was in their hearts, and said unto them, Ye are they that justify yourselves before men; while God knows your hearts: the thing that is lofty with men is base before God.
Origen † AD 254 Origen's Commentary on Matthew 11.9
… And the Pharisees, as lovers of money, in order that under pretext of the poor they might receive even that which would have been given to the parents of any one, gave such teaching. And the Gospel testifies to their love of money, saying, “But the Pharisees who were lovers of money heard these things and they scoffed at Him.”
St Cyprian of Carthage † AD 258 On Works and Alms 12
… 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.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.20
… And be on thy guard against scorners. For whosoever scorns and mocks his brother, the word that is written in the Gospel fitly applies to him; namely, when our Lord wished to take account with the avaricious and with the Pharisees. For it is written:— Because they loved money, they mocked Him .
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St Ignatius of Antioch † AD 108 Epistle to the Magnesians: Shorter and Longer Versions 12
… 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.”
Tatian † AD 180 The Diatessaron 29
[12] And when the Pharisees heard all this, because of their love for wealth they [13] scoffed at him.
Tertullian † AD 220 The Five Books Against Marcion 4.33
… 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,”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 66.4
… for that which is highly esteemed among men is abomination in the sight of God.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.2
2. Therefore because it is the time of the Evil One, hear in mystery that which I am writing for thee. For thus it is written:— Whatsoever is exalted amongst men is despicable before God .
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 16
… This it was that cast him out from that confidence, this sent him to the pit of fire, this was the cause of all his woes. For it is enough of itself to destroy every excellence of the soul, whether it find almsgiving, or prayer, or fasting, or anything. For, saith the Evangelist, “That which is highly esteemed among men is impure before the Lord.” (
St Jerome † AD 420 Against the Pelagians 2
xvi. 15 . That which is exalted among men is abomination in the sight of God.
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Tatian † AD 180 The Diatessaron 14
… 54] And all the people which heard, and the publicans, justified God, for [3] they had been baptized with the baptism of John. But the Pharisees and the scribes wronged the purpose of God in themselves, in that they were not baptized of [4] him. And from the days of John the Baptist until now the kingdom of heaven is [5] snatched away by violence.
St Irenaeus of Lyons † AD 202 Against Heresies 4.4.2
2. 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.”
Tertullian † AD 220 The Five Books Against Marcion 4.33
… He was, I suppose, waiting until he had learnt all these things from the Creator. 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.”
Tertullian † AD 220 The Five Books Against Marcion 5.2
… 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”
Tertullian † AD 220 The Five Books Against Marcion 5.8
… This result the case itself shows; for after this time the Spirit of the Creator never breathed amongst them . 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.”
Tertullian † AD 220 On Fasting 2
… for wherever it suits their wishes, they recognise what is the meaning of “the Law and the prophets until John.”
Origen † AD 254 Origen's Commentary on the Gospel of John 6.8
“Art thou that prophet? And he answered No.” If the law and the prophets were until John,
Origen † AD 254 Origen's Commentary on Matthew 10.21
The narrative of Matthew is as follows,—“ for Herod had laid hold on John and bound him in the prison. ” In reference to these things, it seems to me, that as the law and the prophets were until John,
Origen † AD 254 Origen's Commentary on Matthew 11.1
… but they say to Him, “The time is past,” as if the fitting season of the law and prophets had passed. Perhaps they spoke this saying, in reference to the word of Jesus, that because of the beheading of John both the law and the prophets who were until John had ceased.
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 13
… so, too, if ye receive the law without understanding its origin, ye will ruin your souls, and lose your salvation. For “the law and the prophets were until John;”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 40
… by which statements the simpler people were somewhat influenced, as he continued to bring them forward; and in accordance with all this, he also made use of the affirmation, that “the law and the prophets were until John.”
St John Chrysostom † AD 407 Homilies on 2 Timothy 3
… vii. 23 .); or that fearful word, “Depart, ye cursed, into everlasting fire, prepared for the devil and his angels” ( Matt. xxv. 40 .): that we may not hear, “Between us and you there is a great gulf fixed” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 75.14
… “For Christ is the end of the law for righteousness to every one that believeth,” that is, to both Jew and Gentile; for if the Jew be excepted, He is not the end of the law for righteousness to every one that believeth. Moreover, we read in the Gospel, “The law and the prophets were until John the Baptist.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 82.18
… Thus, although we read that “the law and the prophets were until John,”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 19.8
… So completely did Christ fulfill what these types prefigured, that it is no longer prefigured. So the Lord Himself says: "The law and the prophets were until John."
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 48.9
… “Is it not written in your law,” that is, as given to you, “that I said, Ye are gods?” And the Lord called all the Scriptures generally, the law: although elsewhere He speaks more definitely of the law, distinguishing it from the prophets; as it is said, “The law and the prophets were until John;”
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Tatian † AD 180 The Diatessaron 14
… The law and the prophets were until John; and after that, the kingdom of God is preached, and all press to enter it: and they that exert themselves [6, 7] snatch it away. All the prophets and the law until John prophesied. And if ye [8] will, then receive it , that he is Elijah, which is to come. Whosoever hath ears that hear [9] let him hear.
Clement of Alexandria † AD 215 The Stromata, or Miscellanies fragments-of-clemens-alexandri
… “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 doeth good to the good, but those who turn aside into crooked ways God will lead with the workers of iniquity.”
Tertullian † AD 220 The Five Books Against Marcion 4.33
… so that you may get a better proof for the kingdom of God from any quarter, however anomalous, than from the conceit that the law and the prophets ended in John, and a new state of things began after him. “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.”
St John Chrysostom † AD 407 On the Holy Martyr, S. Babylas 2
2. What then do the deeds say? Christ said that it was easier for heaven and earth to be destroyed, than for any of his words to fail.
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Tertullian † AD 220 The Five Books Against Marcion 4.34
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.”
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Tatian † AD 180 The Diatessaron 29
… Abraham said unto him, They have Moses and the [25] prophets; let them hear them. He said unto him, Nay, my father Abraham: but [26] let a man from the dead go unto them, and they will repent. Abraham said unto him, If they listen neither to Moses nor to the prophets, neither if a man from the dead rose would they believe him.
St Irenaeus of Lyons † AD 202 Against Heresies 2.34.1
… they preserve the same form [in their separate state] as the body had to which they were adapted, and that they remember the deeds which they did in this state of existence, and from which they have now ceased,—in that narrative which is recorded respecting the rich man and that Lazarus who found repose in the bosom of Abraham. In this account He states
St Irenaeus of Lyons † AD 202 Against Heresies 4.2.4
… but He has taught us, in the first place, that no one should lead a luxurious life, nor, living in worldly pleasures and perpetual feastings, should be the slave of his lusts, and forget God. “For there was,” He says, “a rich man, who was clothed in purple and fine linen, and delighted himself with splendid feasts.”
Tertullian † AD 220 On Idolatry 13
… But when the world rejoices, let us grieve; and when the world afterward grieves, we shall rejoice. Thus, too, Eleazar
Tertullian † AD 220 The Five Books Against Marcion 4.34
… and who, when the prophet asserted against him the law, had therefore put him to death. 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.
Tertullian † AD 220 On Fasting 16
… 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.”
Tertullian † AD 220 Five Books in Reply to Marcion 4
By Lazarus ), are such as have remained
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 41
… For the master said: “I will not receive him unless he accepts the pædagogue.” And who the person is, who is spoken of under that figure, I shall briefly explain. There was a certain rich man,
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 10
… so in this case, though the people were at first afflicted and in the wilderness, yet those who remained faithful afterwards entered the land of promise. In like manner those who suffer temporal afflictions here, finally having endured, attain comfort, while those who here persecute are trodden under foot, and have no good end. For even the rich man
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… And let these be your thanksgiving for what you have received, and at the same time your safeguard of them. You have the benefit to remind you of many commandments; so do not transgress them. Does a poor man approach you? Remember how poor you once were, and how rich you were made. One in want of bread or of drink, perhaps another Lazarus,
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.15
… A third question yet remains; it is this: Why do sinners have abundance of wealth and riches, and fare sumptuously, and have no grief or sorrow; whilst the upright are in want, and are punished by the loss of wives or children? Now, that parable in the Gospel ought to satisfy persons like these;
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 48
What a quantity of wealth that rich man spent, “who was clothed in purple and fine linen?” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 9
… but the others not only are, but also abide immovable. Seest thou that we shall be able to put not two for nothing only, but three even, and five, and ten, and twenty, and ten thousand for nothing? But that thou mayest learn this same truth by an example also,—the rich man and Lazarus,—the one enjoyed the things present, the other those to come. (
St John Chrysostom † AD 407 Commentary on Galatians 6
… To this argument of ours the Ten Virgins ( Mat. xxv. 1 . ff.) bear witness, who although they wished it a thousand times, yet were shut out from the bridegroom, because they brought with them no bountiful charity. And so does the rich man who neglected Lazarus (
St John Chrysostom † AD 407 Homilies on 1 Timothy 12
… Is not this plainly a contradiction? But suppose the wealth is not gained wrongfully. And how is this possible? So destructive a passion is avarice, that to grow rich without injustice is impossible. This Christ declared, saying, “Make to yourselves friends of the Mammon of unrighteousness.” (
St Jerome † AD 420 The Letters of St. Jerome 22.21
… Now the poor are blessed, now Lazarus is set before Dives in his purple.
St Jerome † AD 420 The Letters of St. Jerome 23.3
… she is welcomed into the choirs of the angels; she is comforted in Abraham’s bosom. And, as once the beggar Lazarus saw the rich man, for all his purple, lying in torment, so does Lea see the consul, not now in his triumphal robe but clothed in mourning, and asking for a drop of water from her little finger.
St Jerome † AD 420 The Letters of St. Jerome 48.21
… We wish to fare sumptuously, and to enjoy the embraces of our wives, yet at the same time we desire to reign with Christ among virgins and widows. Shall there be but one reward, then, for hunger and for excess, for filth and for finery, for sackcloth and for silk? Lazarus,
St Jerome † AD 420 The Letters of St. Jerome 77.6
… While however I pardon such squeamishness, I extol to the skies the enthusiastic zeal of a mind that is above it. A great faith makes little of such trifles. But I know how terrible was the retribution which fell upon the proud mind of the rich man clothed in purple for not having helped Lazarus.
St Augustine of Hippo † AD 430 On Care to Be Had for the Dead 4
… Right handsome obsequies in sight of men did that rich man who was clad in purple receive of the crowd of his housefolk; but far more handsome did that poor man who was full of sores obtain of the ministry of Angels; who bore him not out into a marble tomb, but into Abraham’s bosom bore him on high.
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.21
But you say: “If the soul is incorporeal, what was it that the rich man saw in hell? He certainly recognised Lazarus; he did [not
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 36.16
16. Consider that other luxurious, proud, rich man. He “feasted sumptuously every day, and was clothed in purple and fine linen;” and “the poor man laid at his gate full of sores, and desired” in vain “the crumbs from the rich man’s table;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 52.3
3. Remember that rich and that poor man in the Gospel; “the rich man clothed in purple and fine linen,” and crammed with daily feastings; and the poor man “lying before” the rich man’s gate, hungry, and looking for “the crumbs from his table, full of sores, licked” by “dogs.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 34.24
… He who saw his body lying at the rich man’s door, and no man to bury it, what haply said he? So die he who is my enemy; and whoever persecutes me, so may I see him. His body is accursed with spitting, his wounds stink; and yet in Abraham’s bosom he resteth.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.2.4
4. …“For the arms of the wicked shall be broken” ( ver. 17 ). Now by “their arms” is meant their power. What will he do in hell? Will it be what the rich man had to do, he who was wont “to fare sumptuously” in the upper world, and in hell “was tormented”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.2.6
… How did they, probably, close their nostrils and spit at him! The Lord, however, knew how to reserve Paradise for him. How did they, on the other hand, desire for themselves the life of him who was “clad in purple and fine linen, and fared sumptuously every day!”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.10
… Let him live! his life will be ended: because he giveth not the price of the redemption of his soul, his life will end, his labour will not end. “He laboured for ever, and shall live till the end.” How shall he live till the end? As he lived that was “clothed with purple and fine linen, and fared sumptuously every day,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.10
… and as a rich man doth not come rich, so neither doth he depart rich; the very same is the entrance of both, and like is the departure. I add, that perchance ye will change conditions. Now everywhere the Gospel is being preached: observe a certain poor man full of sores, who was lying before the gate of a rich man,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 86.3
… by a rich man, with will and deed; by a poor man, with will alone. When therefore he is such an one as despiseth in himself everything which is wont to swell men with pride, he is one of God’s poor: He inclines unto him His ear, for He knows that his heart is contrite.…Was it really for the merit of his poverty that the poor man was carried away by Angels,
John Cassian † AD 435 The Conferences of John Cassian 1.14
… He hath prepared for them a city.” For that they are not idle after the separation from this body, and are not incapable of feeling, the parable in the gospel shows, which tells us of the beggar Lazarus and Dives clothed in purple, one of whom obtained a position of bliss, i.e., Abraham’s bosom, the other is consumed with the dreadful heat of eternal fire.
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 2.29
One man is forsaken for a season with a view to another’s restoration, in order that others when they see his state may be taught a lesson , as in the case of Lazarus and the rich man
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Tatian † AD 180 The Diatessaron 29
[14] And he began to say, A certain man was rich, and wore silk and purple, and enjoyed [15] himself every day in splendour:
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 11
… But if it be so with the flesh, much more is it with a house or a couch or a footstool. What kind of excuse then dost thou deserve, who puttest silver on all these, but for it hast no regard, though it be covered with filthy rags, squalid, hungry, and full of wounds, torn by hounds unnumbered (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.1.10
… inherit the kingdom prepared for you from the beginning of the world.” You will not yet be there? Who does not know that? But you may already be there, where that beggar, once “covered with sores,” was seen at a distance, at rest, by that proud and unfruitful “rich man” in the midst of his torments.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.2.6
… Whence in another Psalm he said, “The meek shall He guide in judgment; them that are gentle will He teach His way.” How, think you, was that beggar, who lay covered with sores before the rich man’s door,
John Cassian † AD 435 The Conferences of John Cassian 6.3
… For Scripture makes mention of no other good qualities or deserts of his, but it was for this fact alone; viz., that he endured want and bodily sickness with the utmost patience, that he was deemed worthy of the blessed lot of a place in Abraham’s bosom.
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Tatian † AD 180 The Diatessaron 29
[14] And he began to say, A certain man was rich, and wore silk and purple, and enjoyed [15] himself every day in splendour: and there was a poor man named Lazarus, and [16] he was cast down at the door of the rich man,
St Augustine of Hippo † AD 430 Letters of St. Augustin 78.6
… who eagerly find what is sweet to their malicious tongues in the things which grieve us, we may compare to those dogs (if, indeed, they are to be understood as increasing his misery) which licked the sores of the beggar who lay before the rich man’s gate, and endured with patience every hardship and indignity until he should come to rest in Abraham’s bosom.
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Tatian † AD 180 The Diatessaron 29
… and there was a poor man named Lazarus, and [16] he was cast down at the door of the rich man, afflicted with sores, and he longed to fill [Arabic, p. 112] his belly with the crumbs that fell from the table of that rich man; yea, [17] even the dogs used to come and lick his sores.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 13
… but after He had convicted him in all points, and caused him to take to flight, then they appear: that thou also mayest learn, that after thy victories which are copied from His, angels will receive thee also, applauding thee, and waiting as guards on thee in all things. Thus, for example, angels take Lazarus
St Jerome † AD 420 The Letters of St. Jerome 58.3
… “God is a spirit, and they that worship Him must worship Him in spirit and in truth.” “Now the spirit bloweth where it listeth,” and “the earth is the Lord’s and the fulness thereof.” When the fleece of Judæa was made dry although the whole world was wet with the dew of heaven, and when many came from the East and from the West and sat in Abraham’s bosom:
St Augustine of Hippo † AD 430 Letters of St. Augustin 166.27
… In the next place, who is the righteous man gone from the earth about whom we should not (if what they say is true) feel afraid lest, sinning in Abraham’s bosom, he should be cast down into the flames which tormented the rich man in the parable?
St Augustine of Hippo † AD 430 On Care to Be Had for the Dead 18
… For were there not Angels, who could be present in places both of quick and dead, the Lord Jesus had not said, “It came to pass also that the poor man died, and was carried by the angels into Abraham’s bosom.”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 2.8
… is it, let me ask you, the case that you were really ignorant of this? Who ever had his mind so obstinately set against the gospel as not to hear these truths, and after hearing to believe them, in the parable of the poor man who was carried away after death to Abraham’s bosom, and of the rich man who is set forth as suffering torment in hell?
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 47.3
… When he dies, he ends indeed this ailment: but he knows not whether he does not fall into a worse. The rich man in the Gospel had ended his voluptuous ailment, he came to a tormenting one. But the poor man ended his ailment, and arrived at perfect health.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 52.3
… The rich man also died, and was buried in hell. And being in torments he lifted up his eyes, and saw Lazarus resting in Abraham’s bosom. Then he cried, saying, Father Abraham, have mercy on me, and send Lazarus that he may dip his finger in water, and drop it on my tongue, for I am tormented in this flame.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 49.9
… As, then, there are different kinds of custody among those engaged in official life, so there are different kinds of custody for the dead, and differing merits in those who rise again. The beggar was taken into custody, so was the rich man: but the one into Abraham’s bosom; the other, where he thirsted, and found not a drop of water.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.13
… To this end see what followeth. He who gave not the price of the redemption of his soul, who understood not death, because he saw wise men dying, he became imprudent and unwise, in order that he might die with them. And how shall they perish, who “shall leave their riches to aliens”?…
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 52.10
… Thou observest that rich man standing near thee, and perchance in him is money, and is not covetousness; in thee is not money, and is covetousness. A poor man full of sores, full of woe, licked by dogs, having no help, having no morsel, not having perchance a mere garment, was borne by the Angels unto Abraham’s bosom.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 86.17
… For whether in hell there were not some places where Abraham was, we cannot define sufficiently. For not yet had the Lord come to hell that He might rescue from thence the souls of all the saints who had gone before, and yet Abraham was there in repose.
16:23
Tatian † AD 180 The Diatessaron 29
… 112] his belly with the crumbs that fell from the table of that rich man; yea, [17] even the dogs used to come and lick his sores. And it happened that that poor man died, and the angels conveyed him into the bosom of Abraham: and the [18] rich man also died, and was buried.
Tertullian † AD 220 A Treatise on the Soul 7
… in the Gospel itself they will be found to have the clearest evidence for the corporeal nature of the soul. 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.
Tertullian † AD 220 A Treatise on the Soul 9
… It, too, has eyes and ears of its own, by means of which Paul must have heard and seen the Lord; it has, moreover all the other members of the body by the help of which it effects all processes of thinking and all activity in dreams. Thus it happens that the rich man in hell has a tongue and poor (Lazarus) a finger and Abraham a bosom.
Tertullian † AD 220 The Five Books Against Marcion 4.34
… “Hell” (I take it) means one thing, and “Abraham’s bosom” another. “A great gulf” 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,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 4
From this furnace Lazarus too went forth, not less glorious than those children; but the rich man who was in the place of them that worshipped the image, was condemned to hell.
St John Chrysostom † AD 407 Homilies on Ephesians 24
… A fearful evil is it for us not to strip ourselves of everything in this present world; a great calamity to depart into the next with loads of sins about us. “For in Sheol,” it is said “who shall give Thee thanks?” ( Ps. vi. 5 .) There is the place of judgment; then is there no longer season for repentance. How many things did the rich man bewail then? (
St John Chrysostom † AD 407 Homilies on Philippians 8
… but here he is giving admonitions to prevent its being done. Severe measures then were not called for in order to secure those that had not yet been guilty; as in leading them to humility he did not subjoin the instance in the Gospel, wherein the proud were punished, but laid the charge as from God’s lips (
St Jerome † AD 420 The Letters of St. Jerome 39.4
… (Hence in the story of Dives and Lazarus, Abraham and the beggar, though really in a place of refreshment, are described as being in hell.
St Augustine of Hippo † AD 430 The Confessions 9.3
… and now he lives in Abraham’s bosom. Whatever that may be which is signified by that bosom,
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 33.5
… and that it was into his bosom, that is, some deep recess of blissful repose, that the angels carried the poor sufferer who was despised by the proud rich man.
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 65
… But what he speaks of undoubtedly concerns the offences of the body. Now from the body the death of the body separates us; whereas the offences contracted from the body remain, and their just punishment awaits them, as the rich man found in hell.
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.30
… or else in good or evil affections of the mind, in which there occur no lineaments whatever of bodily members? Whence arises the fact that the rich man in the parable, though in torments, recognised “Father Abraham,” whose face and figure he had never seen, but the semblance of whose body his soul, though incorporeal, was able to comprehend?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 70.7
… Because, “blessed are they that hunger and thirst after righteousness.” Still I hunger, still I thirst: my fulness hath been put off, not taken away. “O God, aid Thou me.” Most suitably also Lazarus is said to be interpreted, “one aided:” that needy and poor man, that was transported into the bosom of Abraham;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 109.15
… By memorial of them, he meaneth, that which is preserved by successive generations: this he prophesied should perish from the earth, because both Judas himself, and his sons, who were the memorial of his father and mother, without any succeeding offspring, as it is said above, were consumed in the short space of one generation.
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Tatian † AD 180 The Diatessaron 29
… yea, [17] even the dogs used to come and lick his sores. And it happened that that poor man died, and the angels conveyed him into the bosom of Abraham: and the [18] rich man also died, and was buried. And while he was being tormented in Hades, [19] he lifted up his eyes from afar, and saw Abraham with Lazarus in his bosom.
St Hippolytus † AD 235 Against Plato, on the Cause of the Universe 3
… 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.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.9
… after which there is no appeal, no higher court, no defence on the ground of subsequent conduct, no oil obtained from the wise virgins, or from them that sell, for the lamps going out, no repentance of the rich man wasting away in the flame,
St Gregory of Nyssa † AD 395 On the Making of Man 27.2
… For that some signs of our compound nature remain in the soul even after dissolution is shown by the dialogue in Hades
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.39
… So that it is sought as a good, as it is written: “Men shall seek death and shall not find it.” They will seek it who shall say to the mountains: “Fall on us, and to the hills, Cover us.” That soul, too, shall seek it which has sinned. That rich man lying in hell shall seek it, who wishes that his tongue should be cooled with the finger of Lazarus.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 9
8. Let us not therefore pride ourselves either on high birth, or on wealth, but rather despise them who are so minded: neither let us be dejected at poverty. But let us seek that wealth, which consists in good works; let us flee that poverty, which causes men to be in wickedness, by reason of which also that rich man was poor;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 20
For even if the common day of the consummation never overtake us, the end of each one is at the doors, whether he be old or young; and it is not possible for men after they have gone hence, either to buy oil any more, or to obtain pardon by prayers, though he that entreats be Abraham,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 71
… so doth He also bring in the rich man, laboring indeed, and longing for life and health, but not able to attain thereto, because of having set his heart on covetousness, but going away empty. And besides this man, another is shown to thee again by another evangelist, he that was in torment,
St John Chrysostom † AD 407 Homilies on Second Corinthians 10
… xxii. 13 .) and thou wilt cast out this lust also. And if thou art drunken, and surfeitest continually, hear the rich man saying, ‘Send Lazarus, that with the tip of his finger he may cool this scorching tongue;’ (
St Augustine of Hippo † AD 430 City of God 21.3
… and it is pained alone, though it be in the body, when some invisible cause distresses it, while the body is safe and sound. Even when not associated with the body it is pained; for certainly that rich man was suffering in hell when he cried, “I am tormented in this flame.”
St Augustine of Hippo † AD 430 City of God 21.10
I would indeed say that these spirits will burn without any body of their own, as that rich man was burning in hell when he exclaimed, “I am tormented in this flame,”
St Augustine of Hippo † AD 430 On Care to Be Had for the Dead 17
17. Some man may say: “If there be not in the dead any care for the living, how is it that the rich man, who was tormented in hell, asked father Abraham to send Lazarus to his five brothers not as yet dead, and to take course with them, that they should not come themselves also into the same place of torments?”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 2.8
… But has this man taught you how it was that the soul apart from the body could crave from the beggar’s finger a drop of water;
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.23
… this parable ascribed to the soul, as if it were really a body.” You will have it, that “by the eye the whole head is understood,” because it is said, that “he lifted up his eyes.” Again you say, that “by tongues are meant jaws, and by finger the hand,” because it is said, “Send Lazarus, that he may dip the tip of his finger in water, and cool my tongue.”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.24
… If you are not, then, in fun, and do not wish to make childish mistakes, you must understand by “Abraham’s bosom” that remote and separate abode of rest and peace in which Abraham now is; and that what was said to Abraham
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.29
… The soul’s joy, however, or sadness, its pleasure or pain, are severally real emotions, whether experienced in actual or in apparent bodies. Have you not yourself said (and with perfect truth): “Aliments and vestments are not wanted by the soul, but only by the body”? Why, then, did the rich man in hell crave for the drop of water?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 44.6
… In that night was the rich man burning, and asking a drop of water from the beggar’s finger; he mourned, agonized, confessed, but no relief was vouchsafed. He even endeavored to do good; for he said to Abraham, “Father Abraham, send Lazarus to my brethren, that he may tell them what is being done here, lest they also come into this place of torment.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.10
… the one had laboured till the end, but he lived for ever; the other had lived till the end, but he laboured for ever. And what did it profit the rich man, who asked, while lying in torments in hell, that a drop of water should be poured upon his tongue from the finger of Lazarus, saying, “For I am burning here in this flame,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 58.12
… For future punishment hath two kinds: either of the lower places it is, where was burning that rich man, who was wishing for himself a drop of water to be dropped on his tongue off the finger of the poor man, whom before his gate he had spurned, when he saith, “For I am tormented in this flame.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 86.17
… but now he is at rest, but thou art tormented. And besides this,” he said, “between us and you there is a great gulf fixed, so that neither can we go to you, nor can any one come from thence to us.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 112.3
… “For his righteousness endureth for ever:” this is his glory, there are his riches. While the other’s purple, and fine linen, and grand banquets, even when present, are passing away; and when they have come to an end, the burning tongue shall cry out, longing for a drop of water from the finger’s end.
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.19
… were it not the case that immoderate loquacity carries away the gluttonous, that rich man who is said to have fared sumptuously every day would not burn more sorely than elsewhere in his tongue, 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 (
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Tatian † AD 180 The Diatessaron 29
… And while he was being tormented in Hades, [19] he lifted up his eyes from afar, and saw Abraham with Lazarus in his bosom. And he called with a loud voice, and said, My father Abraham, have mercy upon me, and send Lazarus to wet the tip of his finger with water, and moisten my tongue [20] for me; for, behold, I am burned in this flame.
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.62
… “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.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.9
… They reckon the advantages of this life among the good things, we reckon them among the evil things; for he who receives good things here, as the rich man in the parable, is tormented there; and Lazarus, who endured evil things here, there found comfort.
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 1.24
24. There is besides a tenth reason to mention; and what is it, but the one I have before frequently referred to? viz. that if we have any spots, we thus put them away. And the patriarch, making this matter plain, said to the rich man, “Lazarus hath received his evil things,”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 6.10
… therefore thou art tormented.” But that to the good things bestowed on Lazarus, not only his virtue, but his having here suffered a thousand ills, contributed, learn also from the patriarch’s words. For having said to the rich man, “Thou hast received thy good things,” he goes on to say, “and Lazarus evil things, and for this reason he is comforted.”
St John Chrysostom † AD 407 Homilies on First Corinthians 20
And why need I say this about the saints? Since he who seeks, even from God, the reward of his labors in the present life and follows after virtue for this world’s good, is sure to diminish his recompense. But he that asks for all his crowns wholly there, is found far more admirable; like that Lazarus, who even now is “receiving” (St.
St John Chrysostom † AD 407 Homilies on Philippians 13
… And that you may learn this, how many men have been in fevers, and said, if we recover, we shall never again fall into the same state. Many such words we shall then say, but we shall be answered as the rich man was, that there is a gulf, that we have received our good things here. (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 43
… and this is why we effect nothing by our prayers. “How then,” saith some one, “do the wicked grow rich, how the unjust and impure, plunderers and covetous?” Not by God’s giving; (away with the thought!) but by plundering, and taking more than their due. “And how doth God allow them?” As He allowed that rich man, reserving him for greater punishment. (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 77
… and we shall take the state which was theirs (and would that it were that state only, and not one much more grievous) as a punishment. For neither did the rich man desire to be filled with crumbs “there,” but was scorched and tormented sharply, and was told, “Thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 5
These however are [the words] of one showing that good men receive here the punishments of their sins. But where are the wicked [mentioned] who receive their good things here, and there are utterly punished? Hear Abraham saying to the rich man, “Thou didst receive good things,” and “Lazarus evil things.” (
St Jerome † AD 420 The Letters of St. Jerome 68
… The master does not correct his disciple unless he sees in him signs of promise. When once the doctor gives over caring for the patient, it is a sign that he despairs. You should answer thus: “as Lazarus in his lifetime
St Jerome † AD 420 The Letters of St. Jerome 118.6
… “He shall not be ashamed when he speaketh with his enemies in the gate.” On his entrance into paradise it shall be said to him: “thou in thy lifetime receivedst evil things but nowhere thou art comforted.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 52.4
… see then with the eyes of the heart. “He died, and was carried by the Angels into Abraham’s bosom.” The rich man’s family was seen bewailing him; the Angels were not seen rejoicing. What then did Abraham answer the rich man? “Son, remember that thou in thy lifetime receivedst good things.”
John Cassian † AD 435 The Conferences of John Cassian 24.2
… “Because thou hast received thy consolation in this life.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.26
… Hence it is that to the rich man tormented in hell it is said, Thou in thy lifetime receivedst thy good things (
16:26
Tatian † AD 180 The Diatessaron 29
… for, behold, I am burned in this flame. Abraham said unto him, My son, remember that thou receivedst thy good things in thy life, and Lazarus his afflictions: [21] but now, behold, he is at rest here, and thou art tormented.
Tertullian † AD 220 A Treatise on the Soul 57
… The truth of dreams is declared from the realization, not the aspect. 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.
Tertullian † AD 220 The Passion of the Holy Martyrs Perpetua and Felicitas 2.3
… This Dinocrates had been my brother after the flesh, seven years of age 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,
St Gregory of Nyssa † AD 395 Letters 16
… for that Mammon about whom I have so often said such hard things, has at last departed from me as far as he can possibly go, being disgusted, I suppose, at the nonsense that is constantly talked against him, and has fortified himself against me by an impassable gulf—to wit, poverty—so that neither can he come to me, nor can I pass to him
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… if we display the most earnest repentance it will be of no avail, not even if we gnash our teeth, beat our breasts, and utter innumerable calls for succour, no one with the tip of his finger will apply a drop to our burning bodies, but we shall only hear those words which the rich man heard in the parable “Between us and you a great gulf has been fixed.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 75
But what now do we learn from hence? That no man can protect us there, if we are betrayed by our works, not because he will not, but because he cannot. For these too take refuge in the impossibility. This the blessed Abraham also indicated, saying, “Between us and you there is a great gulf,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 77
And whithersoever thou shalt go, thou wilt see the covetous punished. And now they will hear, “There is a void between us and you;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
… ( ib. xxxviii. 18; Ps. vi. 5 .) Hitherto the arena ( θέατρον ) is not broken up for thee, but thou art standing within the line, and thou art able even by a struggle at the last to recover all thy defeats. Thou art not yet come to where the rich man was, for thee to hear it said, “there is a gulf betwixt you and us.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 9
… but if our works play us false, all will be over and we must needs perish. How many lamentations did that rich man make, and besought the Patriarch and begged that Lazarus might be sent! But hear what Abraham said unto him: “There is a gulf betwixt us and you, so that they who wish to go forth cannot pass thither.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 84
… Henceforth there is no reposing at an inn, there is no buying anything, when one hath not taken all from hence. Hear at least what the virgins say, “Go ye to them that sell” ( Matt. xxv. 9 ); but they who went found not. Hear what Abraham saith, “A gulf between us and you.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 31
… What specious argument? None: but of necessity bound, bending down, we must be dragged to the mouths of the furnace, to the river of fire, to the darkness, to then ever-dying punishments, and entreat no one. For it is not, it is not possible, He says, to pass across from this side to that: for “there is a great gulf betwixt us and you” (
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Tatian † AD 180 The Diatessaron 29
… [21] but now, behold, he is at rest here, and thou art tormented. And in addition to all this, there is between us and you a great abyss placed, so that they that would cross unto you from hence cannot, nor yet from thence do they cross unto [22] us.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 28
… hear the rich man making much entreaty for this, and not obtaining it; since had it been at all possible, he would have come, and have told what had come to pass there.
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.4
… Abraham’s reply was: "They have Moses and the prophets, let them hear them." And when the rich man said that they would not believe unless some one rose from the dead, he received this most truthful answer: "If they hear not Moses and the prophets, neither will they believe even though one rose from the dead."
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 55.2
… for it was not merely up to this point that we were loved by Him, who loveth us always and endlessly. God forbid that He, whose death could not end, should have ended His love at death. Even after death that proud and ungodly rich man loved his five brethren;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.10
… but the other died and was buried; for the other’s burial perchance no one cared.…Brethren, how great was the toil of the poor man! Of how long duration were the luxuries of the rich man! But the condition which they have received in exchange is everlasting.…Deservedly too late he will say, “Send Lazarus,”
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Tatian † AD 180 The Diatessaron 29
… [21] but now, behold, he is at rest here, and thou art tormented. And in addition to all this, there is between us and you a great abyss placed, so that they that would cross unto you from hence cannot, nor yet from thence do they cross unto [22] us. He said unto him, Then I beseech thee, my father, to send him to my father’s [23] house;
St Irenaeus of Lyons † AD 202 Against Heresies 2.24.4
… The Lord also, as the fifth person, entered into the apartment of the dead maiden, and raised her up again; for, says [the Scripture], “He suffered no man to go in, save Peter and James, and the father and mother of the maiden.” The rich man in hell
St Methodius † AD 311 From the Discourse on the Resurrection, Part III 2
… but the more accurate think that, since no one is left in life after the resurrection, these things do not happen at the resurrection. For the rich man says: “I have five brethren;…lest they also come into this place of torment,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
… 6 .) And with money, and with words, and with every other thing do in like manner, imitating that steward. And advise this to thyself, and also to thy relatives, for thou hast still the power of saying so. Thou art not yet come to the necessity of calling in another in their behalf, but thou hast power to give advice at once to thyself and to others. (
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Tatian † AD 180 The Diatessaron 29
… He said unto him, Then I beseech thee, my father, to send him to my father’s [23] house; for I have five brethren; let him go, that they also sin not, and come to [24] the abode of this torment.
Tertullian † AD 220 The Prescription Against Heretics 8
… All the Lord’s sayings, indeed, are set forth for all men; through the ears of the Jews have they passed on to us. Still most of them were addressed to Jewish persons; they therefore did not constitute instruction properly designed for ourselves, but rather an example.
Tertullian † AD 220 The Five Books Against Marcion 4.34
… 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.”
St Basil the Great † AD 379 De Spiritu Sancto 14
… So then, even if men were baptized unto Moses, it does not follow that the grace given of the Spirit in baptism is small. I may point out, too, that it is usual in Scripture to say Moses and the law, as in the passage, “They have Moses and the prophets.”
St Jerome † AD 420 Against Jovinianus 1.22
22. But it is now time for us to raise the standard of Joshua’s chastity. It is written that Moses had a wife. Now Moses is interpreted both by our Lord and by the Apostle to mean the law:
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 79.9
… “They have” there, saith He, “Moses and the Prophets, let them hear them. Nay, father Abraham, but if one went unto them from the dead,” him they will hear. “And He said, If they hear not Moses and the Prophets, neither will they believe, if one rise again from the dead.”
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Tatian † AD 180 The Diatessaron 29
… He said unto him, Then I beseech thee, my father, to send him to my father’s [23] house; for I have five brethren; let him go, that they also sin not, and come to [24] the abode of this torment. Abraham said unto him, They have Moses and the [25] prophets; let them hear them.
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Tatian † AD 180 The Diatessaron 29
… for I have five brethren; let him go, that they also sin not, and come to [24] the abode of this torment. Abraham said unto him, They have Moses and the [25] prophets; let them hear them. He said unto him, Nay, my father Abraham: but [26] let a man from the dead go unto them, and they will repent.
St Irenaeus of Lyons † AD 202 Against Heresies 4.2.3
… 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.”
St John Chrysostom † AD 407 Commentary on Galatians 1
… When Abraham was requested to send Lazarus, he replied, “They have Moses and the Prophets; let them hear them: if they hear them not, neither will they be persuaded, if one rise from the dead.” (
16:1
St Bede † AD 735
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.
Pseudo-Chrysostom 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.
St Bede † AD 735 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.
St Ambrose † AD 397
From this we learn then, that we are not ourselves the masters, but rather the stewards of the property of others.
Theophylact † 1107
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.
Pseudo-Chrysostom 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, shewing 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. (Matt 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.
St Bede † AD 735
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.
St Augustine † AD 430 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.
The Latin text
Beda
Postquam murmurantes de poenitentium receptione tribus parabolis salvator redarguit, quartam mox quintamque de eleemosyna danda et parsimonia sequenda subiungit; quia et ordo praedicandi aptissimus est ut post poenitentiam eleemosyna subiungatur; unde dicitur dicebat autem ad discipulos suos: homo quidam erat dives, qui habebat villicum
Chrysostomus
Opinio quaedam erronea aggravata mortalibus auget crimina, minuit bona: ea vero est opinari quod ea quaecumque possidemus in usu vitae, possideamus ut domini; et ideo etiam opportune ea apprehendimus tamquam bona praecipua. Sed contrarium est: non enim nos ut domini in vita praesenti collocati sumus in propria domo, sed tamquam hospites et advenae quo nolimus ducimur, et quo tempore non putamus: qui nunc locuples est, in brevi fit mendicus. Ergo quicumque sis, noveris te esse dispensatorem alienorum, et quod transitorii usus et brevis tibi iura concessa sunt. Abiecto ergo ab anima dominii fastu, sumas humilitatem et modestiam villici
Beda
Villicus quippe villae gubernator est, unde et a villa nomen accepit; oeconomus autem tam pecuniae quam frugum et omnium quae habet dominus, dispensator est
Ambrosius
Ex hoc ergo discimus non ipsos esse dominos, sed potius villicos alienarum facultatum
Theophylactus
Deinde quod cum non exercemus dispensationem opum ad libitum domini, sed ad proprias illecebras commissis abutimur, criminosi villici sumus; unde sequitur et hic diffamatus est apud illum, quasi dissipasset bona illius
Chrysostomus
Interea evulsus a villicatione eripitur; sequitur enim et vocavit illum, et ait ei: quid hoc audio de te? Redde rationem villicationis tuae: iam enim non poteris villicare. Quotidie talia nobis per effectus exclamat dominus, ostendens nobis fruentem in meridie sospitate, priusquam vesperascat, exanimem, et alium inter prandia expirantem; et diversimode ab hac villicatione discedimus. Sed fidelis dispensator, qui de propria dispensatione confidit, desiderat cum Paulo dissolvi et esse cum Christo; is autem cuius sunt vota terrena, anxiatur in exitu: unde de hoc villico subditur ait autem villicus intra se: quid faciam, quia dominus meus aufert a me villicationem? Fodere non valeo, mendicare erubesco. Impotentem esse in opere crimen est vitae inertis; non enim timeret, si consuevisset affectare labores. Quod si secundum allegoriam accipiamus parabolam, post transmigrationem hinc factam non est tempus operandi. Vita praesens habet exercitium mandatorum, futura vero solatium. Si nihil operatus es hic, frustra in futurum curas; sed nec mendicando proficies. Huius indicium sunt virgines fatuae: quae imprudenter a prudentibus mendicaverunt, sed reversae sunt vacuae; quilibet enim suam conversationem ut tunicam induit; non est autem eam exuere, nec ambire cum alio. Sed debitorum remissionem ingeniatus est nequitiae villicus, statuens sibi malorum remedium in conservis; sequitur enim scio quid faciam, ut cum amotus fuero a villicatione, recipiant me in domos suas. Quoties enim quis exitum suum percipiens, levat beneficio sarcinam peccatorum, vel relaxando debita debitori, vel tribuens inopibus copiam, ea quae sunt domini largiens: multos amicos conciliat praebituros sibi coram iudice testimonium veritatis non vocibus, sed bonorum operum ostensione; quin etiam paraturos per testimonium refrigerii mansionem. Nihil autem est nostrum, sed omnia sunt ditionis Dei; unde sequitur convocatis itaque debitoribus domini sui, dicebat primo: quantum debes domino meo? At ille dixit: centum cados olei
Beda
Cados Graece est amphora continens urnas tres. Sequitur dixitque illi: accipe cautionem tuam, et sede cito, et scribe quinquaginta; dimidiam ei partem dimittens. Sequitur deinde alii dixit: tu vero quantum debes? Qui ait: centum coros tritici. Corus modiis triginta completur. Sequitur ait illi: accipe litteras tuas, et scribe octoginta; quintam partem ei dimittens. Simpliciter ergo sic potest accipi. Quisquis indigentiam pauperis vel ex dimidia, vel ex quinta alleviat parte, misericordiae suae mercede donandus est
Augustinus de quaest. Evang
Vel quod de centum cadis olei quinquaginta fecit scribi a debitore, et de centum coris tritici octoginta, ad hoc valere arbitror, ut ea quae in sacerdotes atque Levitas Iudaeus quisque operatur, in Ecclesia Christi abundet, ut cum illis decimas darent, isti dimidias dent, sicut de bonis suis fecit Zachaeus; aut certe duas decimas dando, idest unam quintam, superent impendia Iudaeorum
16:8
St Augustine † AD 430 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.
Origen † AD 253 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.
St Augustine † AD 430 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.
Origen † AD 253
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.
St Bede † AD 735
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.
Theophylact † 1107
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.
St Gregory the Great † AD 604 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.
St Augustine † AD 430 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.
St Augustine † AD 430 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.
St Ambrose † AD 397
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.
St Basil the Great † AD 379 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.
Theophylact † 1107
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.
St Gregory the Great † AD 604 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.
St Augustine † AD 430 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.
St Augustine † AD 430 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.
St Ambrose † AD 397
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.
St John Chrysostom † AD 407
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 shew, 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 shew mercy, we need nothing else but the will alone.
St Cyril of Alexandria † AD 444
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 shews 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?
St Ambrose † AD 397
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.
Theophylact † 1107
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.
St Ambrose † AD 397
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.
St Augustine † AD 430 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.
St Cyril of Alexandria † AD 444
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.
St Bede † AD 735 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.)
The Latin text
Augustinus de quaest. Evang
Villicum quem dominus eiciebat a villicatu, laudavit dominus, eo quod in futurum sibi prospexerit; unde dicitur et laudavit dominus villicum iniquitatis, quia prudenter egisset. Non tamen omnia debemus ad imitandum sumere; non enim domino nostro facienda est in aliquo fraus, ut de ipsa fraude eleemosynas faciamus
Origenes
Verum, quia gentiles dicunt prudentiam esse virtutem, et definiunt eam peritiam bonorum, malorum et neutrorum; vel cognitionem agendorum et non agendorum: considerandum est utrum haec dictio plura aut unum significet. Dicitur enim quod Deus paravit caelos prudentia: constat bonam esse prudentiam, qua dominus caelos paravit. Dicitur etiam in Genesis secundum Lxx, quod serpens prudentissimus erat: ubi prudentiam non virtutem dicit, sed astutiam ad mala inclinationem habentem; et secundum hoc dicitur quod dominus laudavit villicum, quia prudenter egisset; hoc est callide et perperam. Et forsitan quod dixit laudavit, non secundum veram commendationem, sed abusive dictum est; ut cum dicimus aliquem commendari in mediocribus et indifferentibus rebus, et quodammodo mirandos esse concursus et acumen, quibus vigor mentis elicitur
Augustinus
E contrario dicuntur istae similitudines, ut intelligamus, si laudari potuit ille a domino qui fraudem faciebat, quanto amplius placeant Deo qui secundum eius praeceptum opera illa faciunt
Origenes
Filii quoque huius saeculi non sapientiores, sed prudentiores dicuntur lucis filiis; et hoc non absolute et simpliciter, sed in genere suo; sequitur enim quia filii huius saeculi prudentiores filiis lucis in generatione sua sunt
Beda
Filii lucis et filii huius saeculi vocantur, quomodo filii regni et filii perditionis; cuius enim unusquisque agit opera, eius cognominatur et filius
Theophylactus
Filios ergo huius saeculi vocant cogitantes quae sibi commoda sunt in terra; filios vero lucis spirituales opes tractantes intuitu divini amoris. Invenimur autem in humanis quidem administrationibus prudenter omnia disponentes et summopere satagentes, ut si desierimus ab administratione, habeamus vitae refugium; cum vero dispensare debemus divina, non praemeditamur quae nobis postmodum sunt profutura
Gregorius Moralium
Ut ergo in sua manu homines post mortem quidquam inveniant, ante mortem divitias suas in pauperum manibus ponant; unde sequitur et ego vobis dico: facite vobis amicos de mammona iniquitatis
Augustinus de Verb. Dom
Quod Hebraei vocant mammona, Latine divitiae vocantur; ac si diceret: facite vobis amicos de divitiis iniquitatis. Hoc autem quidam male intelligendo rapiunt aliena, et inde aliquid pauperibus largiuntur; et putant se facere quod praeceptum est. Intellectus iste corrigendus est. De iustis laboribus eleemosynas facite: non enim corrupturi estis iudicem Christum. Si de praeda inopis dares aliquid iudici ut pro te iudicaret, si iudex ille pro te iudicabit, tanta vis est iustitiae ut etiam tibi displiceat. Noli tibi pingere talem Deum; fons iustitiae est. Noli ergo eleemosynas facere de fenore et usuris: fidelibus dico, quibus corpus Christi erogamus: sed si pecunias tales habetis, de malo est quod habetis. Iam nolite malum facere. Zachaeus dixit: dimidium rerum mearum do pauperibus. Ecce quomodo currit qui currit facere amicos de mammona iniquitatis: et ne reus aliunde teneretur: si cui aliquid tuli, quadruplum reddam. Est et alius intellectus. Mammona iniquitatis divitiae saeculi sunt omnes, undecumque sint. Si enim veras divitias quaeris, aliae sunt, quibus Iob nudus abundabat, quando in Deum cor plenum habebat. Istae autem ab iniquitate appellantur divitiae, quia verae non sunt: paupertate enim plenae sunt, et semper obnoxiae casibus: si enim verae divitiae essent, securitatem tibi darent
Augustinus de quaest. Evang
Vel divitiae iniquitatis dicuntur, quia non sunt istae divitiae nisi iniquis, et qui in eis constituunt spem, atque copiam suae beatitudinis. A iustis vero cum hic possidentur, est quidem ista pecunia, sed non sunt illis divitiae nisi caelestes et spirituales
Ambrosius
Vel iniquum mammona dixit, quia variis divitiarum illecebris nostras avaritias tentat affectus, ut velimus servire divitiis
Basilius
Vel si successeris patrimonio, ab iniustis congregata cepisti: in pluribus enim praedecessoribus necesse est aliquem reperiri qui iniuste usurpaverit aliena. Ponatur autem ut nec pater exegerit; sed aurum unde habes? Si quidem dicis: a me, ignarus Dei es, non habens notitiam creatoris; si vero a Deo, dic nobis rationem propter quam eas accepisti: an non Dei est terra et plenitudo eius? Ergo si communis domini nostra sunt, erunt et conservorum nostrorum
Theophylactus
Illae ergo dicuntur opes nequitiae quascumque dominus dedit ad impendia necessitatis fratrum ac conservorum nostrorum; nos vero tenemus nobis. Decebat igitur a principio omnia pauperibus tradi; verum, quia iniquitatis fuimus villici, nequiter retinentes quod deputatum est ad aliorum opus, non est omnino manendum in hac crudelitate, sed impartiendum est pauperibus, ut recipiamur ab eis in caelestibus tabernaculis; sequitur enim ut cum defeceritis, recipiant vos in aeterna tabernacula
Gregorius Moralium
Si autem eorum amicitiis aeterna tabernacula acquirimus, dantes pensare debemus quia patronis potius munera offerimus quam egenis dona largimur
Augustinus de Verb. Dom
Qui sunt enim qui habebunt tabernacula aeterna nisi sancti Dei? Et qui sunt qui ab ipsis accipiendi sunt in tabernacula aeterna, nisi qui eorum indigentiae serviunt, et quod eis opus est hilariter subministrant? Isti sunt minimi Christi qui omnia sua dimiserunt, et secuti sunt eum: et quicquid habuerunt, pauperibus distribuerunt, ut Deo sine saeculari compede expediti servirent, et ab oneribus mundi liberatos, velut pennatos sursum humeros tollerent
Augustinus de quaest. Evang
Non ergo eos a quibus recipi volumus in tabernacula aeterna, tamquam debitores Dei fas est intelligi; cum iusti et sancti significentur hoc loco, qui eos introducant qui necessitatibus suis terrena bona communicaverunt
Ambrosius
Vel aliter. Facite vobis amicos de iniquo mammona, ut largiendo pauperibus, Angelorum ceterorumque sanctorum gratiam comparemus
Chrysostomus
Attende etiam, quod non dixit: ut suscipiant vos in suis mansionibus: non enim ipsi sunt qui suscipiunt; unde cum dixisset facite vobis amicos, addidit de mammona iniquitatis: ostendens quod non simpliciter eorum amicitia nobis patrocinabitur, nisi bona opera nos comitentur, nisi evacuemus iuste divitias congestas iniuste. Ars igitur artium peritissima est eleemosyna: non enim nobis domos fabricat luteas; sed vitam perennem impendit. Singularum artium alia alterius adminiculo indiget; cum autem misereri oportet, nullius alterius, sed solius voluntatis est opus
Cyrillus
Sic igitur docebat Christus, affluentes divitiis summopere diligere amicitiam pauperum et thesaurizare in caelis. Noverat autem humanae mentis desidiam, quomodo ambientes divitias nullum caritativum opus impendunt egentibus. Quod igitur talibus nullus spiritualium donorum fructus proveniat, manifestis exemplis ostendit, subdens qui fidelis est in minimo, et in maiori fidelis est; et qui in modico iniquus est, et in maiori iniquus est. Aperit autem nobis dominus oculum cordis, exponens quod dixerat, cum subdit si ergo in iniquo mammona fideles non fuistis, quod verum est quis credet vobis? Est igitur minimum iniquitatis mammona, idest terrenae divitiae; quae superna sapientibus nihil esse videntur. Arbitror ergo aliquem esse in modico fidelem, cum de his minimis, oppressis aerumna subsidium impertitur. Itaque si in modico fuerimus perfidi, quo pacto ab eo obtinebimus verum, idest divinorum charismatum, uber donum, animae humanae imprimens divinam speciem? Quod autem ad hoc tendat intentio verborum domini, per sequentia patet; dicit enim et si in alieno non fuistis fideles, quod vestrum est quis dabit vobis?
Ambrosius
Alienae nobis divitiae sunt, quia praeter naturam sunt, neque nobiscum nascuntur, neque nobiscum transeunt: Christus autem noster est; quia hominum vita est, denique in propria venit
Theophylactus
Sic igitur hucusque docuit nos quam fideliter deceat dispensare divitias; sed quia opum dispensatio secundum Deum non aliter obtinetur quam per impassibilitatem animi ad divitias non affecti, subiungit nemo servus potest duobus dominis servire
Ambrosius
Non quia duo, sed unus est dominus: nam etsi sint qui mammonae serviant, tamen non ille novit aliqua iura dominatus, sed ipsi sibi iugum servitutis imponunt. Unus est dominus, quia unus est Deus: unde patet patris et filii unum esse dominatum: et huius rationem assignat subdens aut enim unum odio habebit, et alterum diliget; aut uni adhaerebit, et alterum contemnet
Augustinus de quaest. Evang
Haec autem non passim aut quasi temere dicta sunt; nemo enim interrogatus utrum diligat Diabolum, respondet se diligere, sed potius odisse; Deum autem se diligere omnes fere proclamant. Ergo aut unum odiet, scilicet Diabolum, et alterum diliget, scilicet Deum; aut alteri adhaerebit, scilicet Diabolo, cum quasi eius praemia temporalia sectatur, et alterum contemnet, scilicet Deum; sicut solent minas eius postponere cupiditatibus suis qui de bonitate eius ad impunitatem sibi blandiuntur
Cyrillus
Conclusio autem est totius sermonis quod sequitur: non potestis Deo servire et mammonae. Totum igitur studium transferamus ad alterum, divitiis abrenuntiantes
Beda
Audiat ergo hoc avarus non posse simul divitiis Christoque serviri; et tamen non dixit: qui habet divitias, sed: qui servit divitiis; qui enim divitiarum servus est, divitias custodit ut servus; qui autem servitutis excussit iugum, distribuit eas ut dominus. Sed qui servit mammonae, illi utique servit qui rebus istis terrenis merito suae perversitatis praepositus et princeps huius saeculi nominatur
16:14
St Bede † AD 735
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.
Theophylact † 1107
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.
St Bede † AD 735
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.
Theophylact † 1107
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.
St Bede † AD 735
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 shewing 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.
St Ambrose † AD 397
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.
St John Chrysostom † AD 407 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.
Eusebius † AD 339
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.
St Ambrose † AD 397
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.
Eusebius † AD 339
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.
St Augustine † AD 430 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.
St Bede † AD 735
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.
Theophylact † 1107
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.
St Ambrose † AD 397
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 shews 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.
The Latin text
Beda
Monuerat Christus Scribas et Pharisaeos de sua iustitia non praesumere, sed peccatores poenitentes recipere et eleemosynis sua peccata redimere; sed illi praeceptorem misericordiae, humilitatis, et parsimoniae deridebant: unde dicit audiebant autem omnia haec Pharisaei, qui erant avari, et deridebant eum; duas ob causas: quia vel minus utilia imperaret, vel a se iam facta superflue ingereret
Theophylactus
At dominus detegens in eis occultam malitiam, ostendit eos simulare iustitiam; unde subditur et ait illis: vos estis qui iustificatis vos coram hominibus. Iustificant se coram hominibus qui peccatores tamquam infirmos desperatosque contemnunt, se autem ipsos tamquam perfectos eleemosynarum remedio opus non habere credunt; sed noxii tumoris altitudo quam sit iuste damnanda videt ille qui illuminabit abscondita tenebrarum; unde sequitur Deus autem novit corda vestra
Theophylactus
Et ideo abominabiles ei estis ob arrogantiam et ambitum humani favoris; unde subditur quia quod hominibus altum est, abominatio est apud Deum
Beda
Disputantem autem contra avaritiam salvatorem Pharisaei deridebant, quasi contraria legi prophetisque praeciperet, ubi multi ditissimi Deo placuisse leguntur; sed et ipse Moyses populum quem regebat, si legem sequeretur, omnibus terrenis bonis abundaturum praedixit: quibus dominus occurrens ostendit inter legem et Evangelium, sicut promissionum, ita et praeceptorum non minimam esse differentiam; unde subditur lex et prophetae usque ad Ioannem
Ambrosius
Non quia lex defecit, sed quia incepit Evangelii praedicatio: videntur enim minora compleri, cum potiora succedunt
Chrysostomus in Matthaeum
Per hoc autem reddit eos celeres ad sui fidem: quia si usque ad tempus Ioannis consummata sunt omnia, ego sum qui veni: non enim destitissent prophetae, nisi venissem ego. Sed dices: qualiter prophetae usque ad Ioannem, cum multo plures prophetae in novo quam in veteri testamento fuerint? Sed de illis prophetis dicit qui praenuntiaverunt Christi adventum
Eusebius
Noverant autem priores prophetae praedicationem regni caelorum; sed nullus eorum expresse annuntiaverat populo Iudaeorum: eo quod puerilem mentem Iudaei habentes, imbecilles erant circa praedicationis immensitatem. Primus autem Ioannes manifeste praedicavit appropinquasse regnum caelorum, necnon et peccatorum remissionem per lavacrum regenerationis; unde sequitur ex eo regnum Dei evangelizatur, et omnis in illud vim facit
Ambrosius in Lucam
Lex enim multa secundum naturam tradidit, ut naturalibus indulgentior desideriis ad iustitiae studium nos vocaret; Christus naturam incidit, quia naturales quoque amputat voluptates. Sed ideo vim facimus naturae ut non ad terrena demergat, sed ad superna se erigat
Eusebius
Magna enim pugna incumbit mortalibus in ascensu caelorum: quod enim homines carne mortali vestiti subiugent voluptatem et omnem illicitum appetitum, imitari volentes vitam angelicam, quomodo non fit violenter? Quis autem videns divino insudantes cultui, et pene suam carnem mortificantes, non revera fatebitur illos vim inferre regno caelorum? Sed et si quis indagaverit mirandum propositum venerandorum martyrum, fatebitur eos vim irrogare in regnum caelorum
Augustinus de quaest. Evang
Vim etiam faciunt in regnum caelorum, ut non solum temporalia ista contemnant, sed etiam linguas deridentium se talia contemnentes: hoc enim subiungit Evangelista, cum dixisset derisum fuisse Iesum cum de contemnendis terrenis divitiis loqueretur
Beda
Ne autem putarent in eo quod dixit lex et prophetae usque ad Ioannem, legis vel prophetarum ab eo destructionem praedicari; hoc excludit subdens facilius autem est caelum et terram praeterire, quam de lege unum apicem cadere. Praeterit enim figura huius mundi; de lege autem nec unius quidem litterae summitas, idest nec minima quaeque a sacramentis spiritualibus vacant: et tamen lex et prophetae usque ad Ioannem; quia non potuit ultra venturum prophetizari qui Ioannis praeconio iam venisse clarebat. Quod autem de lege in perpetuum non violanda praedixerat, uno exempli gratia de illa sumpto confirmat testimonio, dicens omnis qui dimittit uxorem suam, et ducit alteram, moechatur; et qui dimissam a viro ducit, moechatur: ut ex hoc uno discerent etiam in ceteris eum non ad solvenda, sed implenda decreta legis venisse
Theophylactus
Quod enim cum imperfectis lex imperfecte loqueretur, ex hoc patet quod duris praecordiis Iudaeorum ait: si vir odio habuerit coniugem, dimittet eam; quia cum homicidae essent et gauderent in sanguine, nec astrictorum sibi miserebantur: adeo ut filios et filias mactarent Daemonibus. Nunc vero perfectioris doctrinae opus est; ob hoc igitur dico, quod si quis repudiat coniugem, non incumbente causa fornicationis, moechatur, et qui aliam duxerit, moechatur
Ambrosius
Prius autem dicendum arbitror de lege coniugii, ut postea de prohibendo divortio disputemus. Quidam putant omne coniugium a Deo esse, quia scriptum est: quod Deus coniunxit, homo non separet. Quomodo ergo apostolus dixit: si infidelis discedit, discedat? In quo ostendit non a Deo esse omne coniugium: neque enim Christiani gentilibus Dei iudicio coniunguntur. Noli ergo uxorem dimittere, ne Deum tuae culpae diffitearis auctorem. Etenim si alienos, multo magis uxoris debes tolerare et emendare mores: quae cum parvulis feta dimittitur: durum si excludas parentem, pignora teneas, ut ad contumeliam parentis addas etiam pietatis iniuriam; durius si propter matrem etiam filios simul pellas. Patierisne liberos tuos vivente te esse sub vitrico; ac incolumi matre, esse sub noverca? Quam periculosum si fragilem adolescentiae aetatem errori offeras; quam impium, si eius destituas senectutem cuius defloraveris iuventutem. Pone si repudiata non nubat; et hoc tibi debuit displicere, cui adultero fidem servat. Pone si nubat; necessitas illius tuum crimen est; et quod coniugium putas, adulterium est. Hoc moraliter tamen: quia supra proposuerat regnum Dei evangelizari; et cum dixisset de lege unum apicem non posse cadere, subiecit omnis qui dimittit uxorem suam et ducit alteram, moechatur, etc.; vir Christus est, uxor Ecclesia, caritate uxor, integritate virgo. Ergo quem Deus traxit ad filium, non separet persecutio, non avertat luxuria, non philosophia depraedetur, haereticus non inficiat, Iudaeus non separet. Adulteri sunt omnes qui adulterare cupiunt fidei et sapientiae veritatem
16:19
St Bede † AD 735
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.
St John Chrysostom † AD 407
There was, not is, because he had passed away as a fleeting shadow.
St Ambrose † AD 397
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.
St Bede † AD 735 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.
St Gregory the Great † AD 604 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.
St John Chrysostom † AD 407 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.
St Gregory the Great † AD 604 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.
St Ambrose † AD 397
This seems rather a narrative than a parable, since the name is also expressed.
St John Chrysostom † AD 407 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.
St Cyril of Alexandria † AD 444
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.
St Gregory the Great † AD 604 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.
Pseudo-Chrysostom 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.
St Ambrose † AD 397
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.
St Augustine † AD 430 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.
St Gregory the Great † AD 604 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.
Pseudo-Chrysostom ut sup.
Those sores which no man deigned to wash and dress, the beasts tenderly lick.
St Gregory the Great † AD 604 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 shew mercy, the other that for which he might be approved.
The Latin text
Beda
Admonuerat supra dominus facere amicos de mammona iniquitatis; quod audientes Pharisaei deridebant: deinde illa quae proposuerat exemplis astruit, dicens homo quidam erat dives
Chrysostomus
Erat, non est, quia praeteriit quasi umbra fugiens. Non autem omnis sancta paupertas, aut divitiae criminosae; sed ut luxuria infamat divitias, ita paupertatem commendat sanctitas; sequitur enim et induebatur purpura et bysso
Ambrosius
Purpura color regii habitus est, ex conchis marinis ferro circumcisis emissa; byssus vero genus lini candidi et mollissimi
Gregorius in Evang
Si autem subtilium pretiosarumque vestium cultus culpa non esset, nequaquam sermo Dei hoc tam vigilanter exprimeret. Nemo quippe vestimenta pretiosa nisi ad inanem gloriam quaerit, ut honoratior ceteris esse videatur: nemo enim vult ibi pretiosis vestibus indui ubi ab aliis non possit videri
Chrysostomus
Cinerem et pulverem et terram purpura et serico protegebat: secundum vestimenta eius, ita et epulae: ergo et nobis quales epulae, talia et vestimenta; unde sequitur et epulabatur quotidie splendide
Gregorius Moralium
Ubi solerter intuendum est, quia celebrari sine culpa convivia vix possunt: pene semper epulas comitatur voluptas. Nam dum corpus in refectionis delectatione resolvitur, cor ad inane gaudium relaxatur. Sequitur et erat quidam mendicus nomine Lazarus
Ambrosius
Narratio magis quam parabola videtur, quando etiam nomen exprimitur
Chrysostomus
Parabola vero illa est ubi exemplum ponitur, et tacentur nomina. Interpretatur autem Lazarus, qui adiutus est: pauper enim erat, et illum dominus adiuvabat
Cyrillus
Vel aliter. Praesens sermo de divite et Lazaro similitudinarie scriptus est in parabola, ut innotescat quod qui terrenis affluunt opibus, nisi velint opitulari necessitatibus pauperum, gravem incurrent sententiam. Refert autem traditio Iudaeorum, Lazarum quemdam fuisse tunc temporis in Hierosolymis extrema pressum inopia et infirmitate, cuius meminit dominus, introducens eum in exemplum ad maiorem sermonis manifestationem
Gregorius in Evang
Notandum etiam est, quia in populo plus solent nomina divitum quam pauperum sciri. Dominus autem nomen pauperis dicit, et nomen divitis non dicit: quia Deus humiles novit atque approbat, superbos ignorat. Ut autem amplius probaretur pauper, simul hunc et paupertas et aegritudo tabefecit; sequitur enim qui iacebat ad ianuam eius ulceribus plenus
Chrysostomus
Ideo iacebat ad ianuam, ne dives diceret: non vidi, nemo mihi nuntiavit. Videbat eum exiens et revertens. Ideo ulceribus plenus, ut crudelitatem divitis suo corpore demonstraret. Infelicissime hominum, mortem corporis tui vides iacere ante ianuam, et non misereris. Si Dei praecepta non consideras, saltem conditionis tuae miserere, et time ne ipse talis efficiaris. Aegrotatio autem habet aliquod solatium, si opes habet; quanta ergo in isto poena est in quo inter tanta vulnera non meminit dolores plagarum, sed famem? Sequitur enim cupiens saturari de micis quae cadebant de mensa divitis; quasi dicat: quod proicis de mensa, hoc praebe in eleemosynam; fac damna lucrum
Ambrosius
Insolentia autem et tumor divitum indiciis competentibus subinfertur; sequitur enim et nemo illi dabat. Ita enim sunt conditionis humanae immemores, ut tamquam supra naturam siti de miseriis pauperum incentiva suarum capiant voluptatum, rideant inopem, insultent egenti, et quorum misereri deceat, his auferant
Augustinus de Verb. Dom
Inexplebilis enim avaritia divitum nec timet Deum, nec hominem veretur; non parcit patri, amico fidem non servat, viduam opprimit, rem pupilli invadit
Gregorius
Insuper pauper videbat procedentem divitem ab obsequentibus circumfulciri, se in infirmitate et inopia a nullo visitari: nam quia nemo ei ad visitandum aderat, testantur canes, qui licenter vulnera eius lingebant; sequitur enim sed et canes veniebant, et lingebant ulcera eius
Chrysostomus
Ulcera quae nullus hominum lavare dignabatur et contrectare, ferae mites lambunt
Gregorius
Ex una ergo re omnipotens Deus duo iudicia exhibuit, dum Lazarum pauperem ante ianuam divitis iacere permisit: ut et dives impius damnationis sibi augeret ultionem, et tentatus pauper cresceret ad remunerationem: quia conspiciebat ille quotidie cui misereretur, videbat iste de quo probaretur
16:22
Pseudo-Chrysostom 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.
St Augustine † AD 430 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.
St Gregory the Great † AD 604 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.
St John Chrysostom † AD 407 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.
St Augustine † AD 430
The burial in hell is the lowest depth of torment which after this life devours the proud and unmerciful. PSEUDO-BASIL. (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.
Pseudo-Chrysostom 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.
Theophylact † 1107
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.
St John Chrysostom † AD 407 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.
St Gregory the Great † AD 604 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.
St John Chrysostom † AD 407 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.
St Gregory the Great † AD 604 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 shew mercy.
Theophylact † 1107
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.
Pseudo-Chrysostom 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.
St Gregory the Great † AD 604 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.
St Basil the Great † AD 379
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.
St John Chrysostom † AD 407 ubi sup.
But not because he was rich was he tormented, but because he was not merciful.
St Gregory the Great † AD 604
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.
St Ambrose † AD 397
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.
St Gregory the Great † AD 604
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.
St John Chrysostom † AD 407
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.
St John Chrysostom † AD 407
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.
St Augustine † AD 430 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.)
St Gregory of Nyssa † AD 395 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.
St John Chrysostom † AD 407 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.
St Augustine † AD 430 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.
St John Chrysostom † AD 407 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.
St Gregory the Great † AD 604 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.
St John Chrysostom † AD 407 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.
St Gregory the Great † AD 604 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.
St John Chrysostom † AD 407 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.
Theophylact † 1107
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.
St John Chrysostom † AD 407
The gulf is said to be fixed, because it cannot be loosened, moved, or shaken.
St Ambrose † AD 397
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.
St John Chrysostom † AD 407
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.
St Gregory the Great † AD 604 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.
Theophylact † 1107
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.
St Augustine † AD 430 Qu. Ev. lib. ii. qu. 88.
For it is shewn 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.
The Latin text
Chrysostomus
Audivimus quid utrique in terra passi sunt; videamus quid utrique patiantur apud Inferos. Quod temporale fuit, praeteriit; quod sequitur, aeternum est. Uterque mortuus est: illum Angeli, hunc poenae susceperunt; dicitur enim factum est autem ut moreretur mendicus, et portaretur in sinum Abrahae. Tantae poenae repente deliciis commutantur. Portatur post tantos labores, quia defecerat, ne saltem ambulans laboraret; et portabatur ab Angelis. Non suffecerat ad portandum pauperem unus Angelus; sed propterea plures veniunt ut chorum laetitiae faciant. Gaudet unusquisque Angelus tantum onus tangere; libenter talibus oneribus praegravantur, ut ducant homines ad regna caelorum. Portatus est autem in sinum Abrahae, ut illum palparet et refocillaret. Sinus Abrahae, Paradisus est. Ideo autem Angeli ministrantes tulerunt pauperem et locaverunt eum in sinu Abrahae, quia licet despectus iaceret, non tamen desperavit, nec blasphemavit, dicens: hic dives in nequitia vivens gaudet, et tribulationem non patitur; ego vero nec obtinere valeo necessariam escam
Augustinus de Orig. An
Quod autem Abrahae sinum existimas esse corporeum, vereor ne in re tanta ioculariter, non serio agere credaris. Neque enim usque adeo deciperis, ut arbitreris corporeum sinum hominis unius ferre tot animas; immo, ut secundum te loquar, tot corpora quot illuc Angeli, sicut Lazarum, perferunt: nisi opineris fortasse illam unam animam solam ad eumdem sinum pervenire meruisse. Si errare pueriliter non vis, sinum Abrahae intellige remotam sedem quietis atque secretam, ubi est Abraham; et ideo Abrahae dictam, non quod ipsius tantum sit, sed quod ipse multarum gentium pater sit, qui ad imitandum fidei principatum praepositus est
Gregorius in Evang
Cum autem duo essent inferius corda, pauperis scilicet et divitis; unus desuper erat inspector, qui et pauperem tentando exercebat ad gloriam, et divitem tolerando expectabat ad poenam; unde sequitur mortuus est autem et dives
Chrysostomus
Mortuus quidem est tunc corpore; sed erat illi ante anima mortua: nihil enim agebat ex operibus animae: nam totus fervor eius qui provenit ex dilectione proximi, expiravit, et erat corpore defuncto defunctior. Nullus autem est qui sepeliendo diviti ministrasse dicatur ut Lazaro: eo namque quod in lato itinere delectatus multos habuit obsequentes adulatores, ut pervenit ad finem, privatus est omnibus; simpliciter enim sequitur et sepultus est in Inferno. Sed etiam anima eius dum viveret sepeliebatur, obruta corpore quasi sepulchro
Augustinus de quaest. Evang
Sepultura autem Inferni poenarum profunditas est, quae superbos et immisericordes post hanc vitam vorat
Basilius
Est autem Infernus quidam locus communis in intimo terrae, obumbratus undique, et opacus, cuius est quoddam orificium in profundum tendens, per quod patet descensus animabus ad mala damnatis
Chrysostomus
Vel sicut regum carceres extra manent, sic et extra mundum foris alicubi est Infernus, unde et exteriores tenebrae dictae sunt
Theophylactus
Quidam vero dicunt Infernum esse transitum ab apparenti ad disparens, et deformitatem animae: quamdiu enim anima peccatoris in corpore est, apparet per proprias operationes; ut autem evolat de corpore, fit deformis
Chrysostomus
Sicut autem pauperi dum viveret graviorem poenam reddebat iacere ante ianuam divitis, et aliena bona prospicere; sic diviti mortuo augebat exitium accubitus in Gehenna, et prospectus delectationis Lazari; ne solum tormentorum natura, sed et collatione honoris illius intolerabilius sentiret supplicium; unde sequitur elevans autem oculos suos, cum esset in tormentis, vidit Abraham a longe. Elevavit quidem oculos ut inspiceret, non ut despiceret. Lazarus enim sursum erat, ille deorsum; illum plures Angeli portabant, istum infinita tormenta possidebant; unde non dicit cum esset in tormento, sed in tormentis: totus enim in tormentis erat, oculos solos liberos habebat, ut alterius laetitiam posset aspicere, ut magis torqueatur, quia non habet quod alius habet: aliorum divitias, eorum qui in paupertate sunt, tormenta sunt
Gregorius
Si autem Abraham adhuc in imis non esset, hunc dives in tormentis positus non videret. Eos enim qui caelestis patriae vias secuti sunt, post egressum carnis, Inferni claustra tenuerunt, non ut poena quasi peccatores plecteret, sed ut illos in locis remotioribus requiescentes, quia necdum intercessio mediatoris advenerat, ab ingressu regni reatus primae culpae retineret
Chrysostomus
Multi autem erant pauperes iusti; sed qui iacuit ad limina eius, aspectui occurrit ad eius tristitiam; sequitur enim et Lazarum in sinu eius
Chrysostomus
Hinc innotescit quod omnes qui a nobis offenduntur, obiciuntur nostro conspectui. Dives autem Lazarum non penes alium iustum, sed in sinu Abrahae videt: erat enim Abraham caritativus, hic autem crudelitatis arguitur; ille sedens ante fores venabatur transeuntes, et in domum propriam ingerebat; hic vero et manentes intus avertebat
Gregorius in Evang
Qui nimirum dives eum cuius in hac vita misereri non voluit, in suo iam supplicio positus patronum quaerit
Theophylactus
Non tamen dirigit sermonem ad Lazarum, sed ad Abraham: quia forsan erubescebat, et putabat Lazarum reminisci malorum, ex propriis iudicans de illo; unde sequitur et ipse clamans dixit
Chrysostomus
Magnae enim poenae magnam vocem reddebant. Pater Abraham; quasi dicat: patrem te voco natura, quomodo filius qui perdidit suam substantiam, licet meo vitio te patrem perdiderim. Miserere mei. Frustra agis poenitentiam ubi non est poenitentiae locus. Tormenta te cogunt, non mentis affectus. Quicumque in regno caelorum est, nescio an eius qui in Inferno est valeat misereri. Creator creaturae miseretur suae. Unus venit medicus qui sanaret morbos; alii sanare non poterant. Mitte Lazarum. Erras, miser; Abraham mittere non potest, sed suscipere potest. Ut intingat extremum digiti sui in aquam. Lazarum videre non dignabaris, et nunc digitum eius desideras: hoc quod petis, tu ei debebas facere cum adhuc viveret. Aquam desideras, qui delicatos cibos ante fastidiebas. Vide conscientiam peccatoris: non totum audet poscere digitum. Instruimur autem quam sit utile in divitiis non confidere. Ecce dives indiget paupere, qui quandoque esuriebat. Mutantur res, et notificatur omnibus quis esset dives, quis esset pauper; sicut enim in theatris cum advesperascit, et astantes recedunt, exeuntes et amictum deponentes, qui reges et praetores visi fuerant, omnibus ulceribus pleni videntur ut sunt; sic et adveniente morte, et soluto spectaculo, universi, Larvis egestatis et divitiarum depositis, ex solis operibus diiudicantur quinam vere sint divites, qui pauperes, qui gloriosi, qui inglorii
Gregorius
Dives enim iste qui ulcerato pauperi mensae suae vel minuta dare noluit, in Inferno positus usque ad minima quaerenda pervenit: nam guttam aquae petivit, qui micas panis negavit
Basilius
Condignum autem praemium redditur diviti illi ignis et infernalis poena, lingua arefacta; vice lyrae sonantis, gemitus; vice potus, desiderium stillae; vice speculorum enormium, caligo profunda; vice ambitus incessantis, pervigil vermis; unde sequitur ut refrigeret linguam meam, quia crucior in hac flamma
Chrysostomus
Non autem quia dives fuerat, torquebatur, sed quia misertus non fuit
Gregorius
Hinc colligendum est qua poena mulctandus sit qui aliena diripit, si Inferni damnatione percutitur qui propria non largitur
Ambrosius
Cruciatur etiam, quia luxurioso carere deliciis poena est; aqua autem est refectio animae in doloribus constitutae
Gregorius
Quid autem est quod in tormentis positus linguam suam refrigerari postulat, nisi quod is qui convivando de loquacitate peccaverat, per retributionis iustitiam in lingua atrocius ardebat? Abundare enim in conviviis loquacitas solet
Chrysostomus
Multa etiam lingua eius superba locuta est; ubi peccatum, ibi et poena; et quia plurimum lingua peccavit, amplius torquetur
Augustinus de quaest. Evang
Vel quod linguam suam vult refrigerari cum in flamma totus arderet, significat quod scriptum est: mors et vita in manibus linguae, et quia ore confessio fit ad salutem, quod per superbiam ille non fecit. Extremum autem digiti vel minimam operationem significat, qua per spiritum sanctum subvenitur
Augustinus de Orig. An
Dicis autem: membra hic animae describuntur; et vis per oculum totum caput intelligi, quia dictus est elevare oculos suos, per linguam fauces, per digitum manum. Quid autem causae est ut nomina ista membrorum in Deo tibi corpus non faciant, in anima faciant? An vero quando de creatura dicuntur, proprie accipienda sunt; quando autem de creatore, tropice atque translate? Pennas itaque corporeas daturus es nobis, quoniam non creator, sed creatura, idest homo, dicit: si assumpsero pennas meas diluculo. Porro si propterea linguam habuit dives ille corpoream, quoniam dixit refrigeret linguam meam; in nobis quoque adhuc in carne viventibus manus habet ipsa lingua corporea: quia scriptum est: mors et vita in manibus linguae
Gregorius Nyssenus
Sicut autem praestantissima speculorum tales repraesentant facierum imagines quales et ipsae obiectae facies extant, laetas quidem laetantium, tristium vero tristes; sic et iustum Dei iudicium simile fit dispositionibus nostris: unde quia dives non fuit misertus pauperis iacentis ad ianuam, cum misericordia egeat, non exauditur; sequitur enim et dixit illi Abraham: fili, recordare quia recepisti bona in vita tua
Chrysostomus
Aspice patriarchae bonitatem: vocat illum filium, quod mansuetudinem eius potest exprimere; nullum tamen praebet auxilium ei qui se remedio privaverat; unde dicit recordare; idest, animadvertas peccata: ne obliviscaris quod fueris oblectatus divitiis. Recepisti bona in vita tua, idest illa quae vera bona esse putabas; non potes et in terra regnasse et hic regnare; divitiae non possunt esse verae et in terra et in Inferis. Sequitur et Lazarus similiter mala. Non quod Lazarus ea mala putaverit; sed ex censura divitis hoc dicebat, qui inopiam et famem et duram aegritudinem aestimabat mala. Quando igitur infirmitatis et aegrotationis magnitudo nos premit, Lazarum cogitemus, et laetanter accipiamus mala in vita nostra
Augustinus de quaest. Evang
Haec igitur ei dicuntur, quia felicitatem dilexit saeculi, nec aliam vitam praeter illam in qua superbus tumebat, adamavit. Lazarum autem dicit mala recepisse: quia intellexit huius saeculi mortalitatem, labores, et dolores, et aerumnas poenam esse peccati: quia omnes in Adam morimur qui factus est transgressione mortalis
Chrysostomus
Dicit etiam recepisti bona in vita tua, quasi debita; quasi dicat: si quid boni fecisti unde praemium daretur, omnia accepisti in illo mundo, epulans, ditatus, oblectatus successibus prosperis; hic autem, si quid mali commisit, universa recepit paupertate, fame et extremis oppressus miseriis: et uterque vestrum huc nudus accessit: hic quidem a peccatis, propter quod et consolationem sortitur; tu vero a iustitia, propter quod immitigabilem perferes poenam; unde sequitur nunc autem hic consolatur, tu vero cruciaris
Gregorius in Evang
Quaecumque ergo in hoc saeculo bene habetis, cum vos bona egisse recolitis, valde de ipsis pertimescite, ne concessa vobis prosperitas eorumdem remuneratio sit bonorum; et cum quoslibet pauperes nonnulla reprehensibilia perpetrare conspicitis; quia fortasse quos superfluitas tenuissimae pravitatis coinquinat, caminus paupertatis purgat
Chrysostomus
Sed dices: nonne est aliquis qui et hic et illic venia perfruatur? Hoc quidem difficile est, et de numero impossibilium: nam etsi paupertas non urgeat, urget tamen ambitio; si aegritudo non stimulet, ira inflammat; si tentationes non impetunt, emergunt saepius cogitationes iniquae. Non est autem parvus labor iracundiam refrenare, compescere illicita desideria, ostentationes sedare, desperationem remittere, vitam asperam ducere. Talia vero non agentem impossibile est salvari
Gregorius
Responderi etiam potest, quod mali in hac vita bona recipiunt, quia omne suum gaudium felicitatem transitoriam putant. Iusti autem habere hic quidem possunt bona, nec tamen in recompensatione recipere: quia dum meliora, idest aeterna, appetunt, eorum iudicio quaelibet bona affuerint, bona minime videntur
Chrysostomus
Post misericordiam autem Dei, in propriis studiis sperandum est de salute, non numerando patres aut proximos vel amicos: frater enim non liberat; et ideo subditur et in his omnibus magnum chaos firmatum est inter nos et vos
Theophylactus
Chasma mega, hoc est hiatus ingens, significat iustorum a peccatoribus distantiam: nam sicut affectus eorum varii fuerant, sic etiam mansiones non modicum differunt
Chrysostomus
Quod firmatum dicitur; quia non potest dissolvi, agitari, vel concuti
Ambrosius
Inter divitem igitur et pauperem chaos magnum est, quia post mortem nequeunt merita mutari; unde sequitur ut hi qui volunt hinc ad nos transire non possint, neque inde huc transmeare
Chrysostomus
Quasi dicat: videre possumus, transire non possumus; et nos videmus quid fugerimus, et vos videtis quid perdideritis; et nostra gaudia cumulant vestra tormenta, et vestra tormenta cumulant nostra gaudia
Gregorius
Sicut enim transire reprobi ad electos cupiunt, idest a suppliciorum suorum afflictione migrare: ita ad afflictos atque in tormentis positos transire iustorum est mente ire per misericordiam, eosque velle liberare. Sed iustorum animae, quamvis in suae naturae bonitate misericordiam habeant, iam tamen auctoris sui iustitiae coniunctae, tanta rectitudine constringuntur ut nulla ad reprobos compassione moveantur. Nec iniusti ergo ad beatorum sortem transeunt, quia damnatione perpetua constringuntur; nec iusti ad reprobos transire possunt, quia erecti iam per iustitiam iudicii, eis nullo modo ex aliqua compassione miserentur
Theophylactus
Hinc elicias argumentum contra Origenis sequaces, qui dicunt: cum terminus sit imponendus suppliciis, erit tempus quo aggregabuntur peccatores iustis et Deo
Augustinus de quaest. Evang
Ostenditur enim per incommutabilitatem divinae sententiae nullum auxilium misericordiae posse praeberi peccatoribus a iustis, etiam si velint praebere; quo admonet ut in hac vita homines subveniant quibus possunt; ne si postea etiam optime recepti fuerint, eis quos diligunt opitulari non valeant. Illud enim quod scriptum est hoc capite: ut et ipsi recipiant vos in aeterna tabernacula, non de superbis et immisericordibus scriptum est, sed de his qui sibi eos amicos de operibus misericordiae fecerunt, quod iusti non velut propria potestate, quasi gratificando recipiunt, sed permissione divina
16:27
St Gregory the Great † AD 604 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.
St Augustine † AD 430 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.
St John Chrysostom † AD 407
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.
St Gregory the Great † AD 604 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.
St Ambrose † AD 397
But it is too late for the rich man to begin to be master, when he has no longer time for learning or teaching.
St Gregory the Great † AD 604 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.
St John Chrysostom † AD 407 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.
St Ambrose † AD 397
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.
St Gregory the Great † AD 604 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.
St Gregory of Nyssa † AD 395 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.
St Gregory the Great † AD 604 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.
St John Chrysostom † AD 407 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.
St Augustine † AD 430 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.
St Augustine † AD 430 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.
St Gregory the Great † AD 604 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.
St Augustine † AD 430 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.
St Gregory the Great † AD 604
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 shews 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.
St Augustine † AD 430 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.
St John Chrysostom † AD 407
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.
St Gregory the Great † AD 604 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.
St Ambrose † AD 397
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?
St Augustine † AD 430 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.
The Latin text
Gregorius in Evang
Postquam ardenti diviti de se spes tollitur, eius animus ad propinquos quos reliquerat, incurrit; unde dicitur et ait: rogo te, pater, ut mittas eum in domum patris mei
Augustinus de quaest. Evang
Lazarum petit mitti, quia sensit se indignum qui testimonium perhibeat veritati: et quia non impetraverat paululum refrigerari, multo minus credit se relaxari posse ab Inferis ad praedicationem veritatis
Chrysostomus
Vide autem perversitatem: nec in ipsis poenis continet veritatem. Si pater est Abraham, quomodo dicis mitte eum in domum patris mei? Sed non es oblitus patris tui, quia ille te perdidit
Gregorius
Reproborum autem mentem poena sua quandoque inutiliter erudit ad caritatem, ut iam tunc etiam suos specialiter diligant, qui hic dum peccata diligerent, nec se amabant; unde sequitur habeo enim quinque fratres, ut testetur illis, ne et ipsi veniant in hunc locum tormentorum
Ambrosius
Serius autem dives iste magister esse incipit, cum iam nec discendi tempus habeatur vel docendi
Gregorius
Qua in re notandum est ardenti diviti quanta supplicia cumulantur: ad poenam namque suam ei cognitio servatur et memoria: cognovit enim Lazarum quem despexit, et fratrum suorum meminit, quos reliquit: ut enim peccatores in supplicio amplius puniantur, et eorum vident gloriam quos contempserunt, et de illorum poena torquentur quos inutiliter amaverunt. Petenti autem diviti ut Lazarus mitteretur, ab Abraham protinus respondetur; unde sequitur et ait illi Abraham: habent Moysen et prophetas; audiant illos
Chrysostomus
Quasi dicat: non sint tibi magis curae fratres tui quam Deo, qui eos creavit, statuitque eis doctores, qui eos commonerent et sollicitarent. Vocat autem hic Moysen et prophetas scripta Mosaica et prophetica
Ambrosius
Quo loco evidentissime declarat dominus vetus testamentum esse fidei firmitatem, retundens perfidiam Iudaeorum, et excludens nequitias haereticorum
Gregorius
Sed qui Dei verba despexerat, hoc audire non posse suos sequaces aestimabat; unde sequitur at ille dixit: non, pater Abraham; sed si quis ex mortuis ierit ad illos, poenitentiam agent
Chrysostomus
Quia enim audiendo Scripturas contemnebat, et fabulas esse putabat, ex his quae passus fuerat, ipse quoque diiudicabat de fratribus
Gregorius Nyssenus
Sed et aliud quoddam dogma docemur: quod Lazari quidem anima non est erga praesentia sollicita, nec retorquet se ad aliquod relictorum; at dives quasi quodam visco, etiam post mortem a vita detinetur carnali; nam si quis omnino carnalis secundum mentem fiat, nec postquam corpus exuerit, removetur a passionibus eius
Gregorius in Evang
Sed mox diviti veraci sententia respondetur; sequitur enim ait autem illi: si Moysen et prophetas non audiunt, neque si quis ex mortuis resurrexerit, credent ei: quia qui verba legis despiciunt, redemptoris praecepta, qui ex mortuis resurrexit, quanto subtiliora sunt, tanto hic difficilius implebunt
Chrysostomus
Quod autem verum sit quod qui non auscultat Scripturis, nec mortuis redivivis auscultat, ostenderunt Iudaei, qui nunc quidem volebant occidere Lazarum, nunc vero invadebant apostolos; cum tamen a mortuis nonnulli resurrexerint hora crucis. Sed et illud considera, quod quisque mortuus servus est. Quaecumque vero dicunt Scripturae, dicit dominus: unde etsi resurgat mortuus, etsi caelitus descenderit Angelus, omnibus magis sunt dignae fide Scripturae: nam Angelorum dominus, vivorum et mortuorum, eas instituit. Si autem sciret hoc Deus, quod mortui resurgentes prodessent viventibus, non hoc omisisset, qui pro utilitate nostra singula quaeque tractat. Sed etsi crebro resurgerent mortui, hoc iterum tempore contemneretur; sed et Diabolus facile introduceret perversa dogmata, id quoque per organa sua fingens, non quidem suscitans vere defunctos, sed quibusdam fallaciis spectantium frustrans intuitum, vel ingenians quosdam mortem simulare
Augustinus de curis pro mortuis habendis
Diceret autem aliquis: si nulla est mortuis cura de vivis, quomodo dives rogavit Abraham ut mitteret Lazarum ad quinque fratres suos? Sed numquid, quia hoc dives ille dixit, ideo quid fratres agerent vel quid paterentur in illo tempore scivit? Ita illi cura fuit de vivis, quamvis quid agerent omnino nesciret, sicut nobis est cura de mortuis, quamvis quid agant omnino nesciamus. Sed rursus occurrit quaestio: quomodo hic Abraham esse sciebat Moysen et prophetas, idest libros eorum? Ubi etiam noverat divitem illum in deliciis, Lazarum vero in doloribus vixisse? Verum non cum haec agerentur in vivis, sed eis mortuis potuit Lazaro indicante cognoscere, ne falsum sit quod ait propheta: Abraham nescivit nos. Possunt et ab Angelis, qui rebus quae aguntur hic, praesto sunt, audire aliquid mortui; possunt etiam aliqua quae necessarium est eos nosse, non solum praeterita, verum etiam futura spiritu Dei revelante cognoscere
Augustinus de quaest. Evang
Per allegoriam autem haec sic accipi possunt, ut in divite intelligantur superbi Iudaeorum ignorantes Dei iustitiam, et suam volentes constituere. Purpura et byssus dignitas regni est: et auferetur a vobis regnum Dei. Epulatio splendida, iactantia legis est, in qua gloriabantur, plus ad pompam elationis abutentes ea, quam ad necessitatem salutis utentes. Mendicus autem nomine Lazarus, qui interpretatur adiutus, significat indigentem, veluti gentilem aliquem, aut publicanum, qui tanto magis adiuvatur, quanto minus de suarum copia facultatum praesumit
Gregorius
Lazarus igitur ulceribus plenus gentilem populum figuraliter exprimit, qui dum ad Deum conversus peccata sua confiteri non erubuit, huic vulnus in cute fuit: quid enim est peccatorum confessio, nisi quaedam vulnerum ruptio? Sed Lazarus vulneratus cupiebat saturari de micis quae cadebant de mensa divitis; et nemo illi dabat: quia gentilem quemque ad cognitionem legis admittere superbus ille populus despiciebat; et quia ei verba defluebant de scientia, quasi micae cadebant de mensa
Augustinus
Canes autem, qui ulcera pauperis lingebant, nequissimi homines sunt, amantes peccata, qui lata lingua etiam laudare non cessant opera mala, quae in se alius gemens et confitens detestatur
Gregorius
Nonnumquam etiam solent in sacro eloquio per canes praedicatores intelligi, secundum illud: lingua canum tuorum ex inimicis ab ipso. Canum etiam lingua vulnus dum lingit curat: quia doctores sancti dum in confessione peccati nostri nos instruunt, quasi vulnus mentis per linguam tangunt. Dives autem sepultus est in Inferno, in sinum vero Abrahae Lazarus ab Angelis ductus est, idest in secretam requiem, de qua veritas dicit: multi venient ab oriente et occidente, et recumbent cum Abraham et Isaac et Iacob in regno caelorum: filii autem regni eicientur in tenebras exteriores. De longinquo autem ad videndum Lazarum oculos dives levat, quia dum per damnationis suae supplicia infideles in imo sunt, fideles quosque ante diem extremi iudicii super se in requie attendunt, quorum post gaudia contemplari nullatenus possunt. Longe vero est quod conspiciunt, quia illuc per meritum non attingunt. In lingua autem amplius ardere ostenditur, quia infidelis populus verba legis in ore tenuit, quae opere servare contempsit. Ibi ergo amplius ardebit ubi se amplius ostendit scire quod facere noluit. Abraham autem filium eum vocat, quem tamen a tormento non liberat: quoniam huius infidelis populi patres, quia multos a sua fide deviasse considerant, eos nulla compassione a tormentis eripiunt, quos tamen per carnem filios recognoscunt
Augustinus
Quinque autem fratres, quos habere dicit in domo patris sui, Iudaeos significant qui appellati sunt quinque, quia sub lege detinebantur, quae per Moysen data est, qui quinque libros conscripsit
Chrysostomus
Vel habuit quinque fratres, idest quinque sensus, quibus ante servierat: et ideo Lazarum amare non poterat, quia illi fratres non amant paupertatem. Illi te fratres in haec tormenta miserunt: salvari non possunt nisi moriantur; alioquin necesse est ut fratres habitent cum fratre suo. Sed quid quaeris ut mittam Lazarum? Habent Moysen et prophetas. Moyses, Lazarus pauper fuit, maiores divitias esse arbitratus paupertatem Christi, quam divitias Pharaonis. Ieremias in lacum missus pane tribulationis vescebatur; et omnes prophetae istos fratres docent; sed isti fratres salvari non possunt nisi aliquis ab Inferis resurrexerit. Isti enim fratres antequam Christus resurgeret, me ducebant in mortem: ille mortuus est, sed isti fratres resurrexerunt: nunc oculus meus Christum videt, auris eum audit, tactus amplectitur. Ex hoc autem quod diximus, locum determinamus Marcioni et Manichaeo, qui destruunt vetus testamentum. Vide ergo quid dicat Abraham: si Moysen et prophetas non audiunt; quasi dicat: bene facis eum qui resurrecturus est expectando: sed in illis Christus loquitur: si illos audies, et illum auditurus es
Gregorius
Iudaicus autem populus, quia Moysi verba spiritualiter intelligere contempsit, ad eum de quo Moyses locutus fuerat, non pervenit
Ambrosius
Vel aliter. Lazarus est pauper in saeculo, sed Deo dives: neque enim omnis sancta paupertas, aut divitiae criminosae; sed sicut luxuria infamat divitias, ita paupertatem commendat sanctitas. Sive apostolicus aliquis pauper in verbo, locuples in fide, qui veram teneat fidem, verborum infulas non requirit: cui similem illum puto qui caesus saepius a Iudaeis, ulcera sui corporis lambenda quibusdam, velut canibus, offerebat. Beati canes, in quos ulcerum talium distillat humor, ut impleat cor, quo custodire domum, servare gregem, cavere assuescat lupos. Et quia panis verbum est, fides autem verbi est; micae velut quaedam dogmata fidei sunt, mysteria scilicet Scripturarum. Ariani autem, qui societatem potentiae regalis affectant ut impugnent Ecclesiae veritatem, nonne tibi videntur in quadam purpura et bysso iacere; qui cum pro veris fucata defendant, divitibus abundant sermonibus? Dives haeresis Evangelia multa composuit, et pauper fides hoc solum Evangelium tenuit quod accepit. Dives philosophia plures sibi deos fecit, pauper Ecclesia unum Deum novit: nonne illae videntur egere divitiae, et redundare paupertas?
Augustinus de quaest. Evang
Aliter etiam intelligi potest illa narratio, ut Lazarum dominum significare accipiamus iacentem ad ianuam illius divitis, quia se ad aures superbissimas Iudaeorum incarnationis humilitate deiecit, cupiens saturari de micis quae cadebant de mensa divitis, idest quaerens ab eis vel minima opera iustitiae, quae suae mensae, idest suae potestati, per superbiam non usurparent: quae opera quamvis minima, et sine disciplina perseverantiae vitae bonae, saltem interdum vel casu facerent, sicut micae de mensa cadere solent. Ulcera, passiones sunt domini; canes qui ea lingebant, gentes sunt, quos immundos Iudaei dicebant; et tamen passiones domini in sacramentis corporis et sanguinis eius per totum iam orbem suavitate devotissima lambunt. Sinus Abrahae intelligitur secretum patris, quo post passionem resurgens assumptus est dominus, quo eum portatum ab Angelis ideo dictum puto, quia ipsam receptionem, qua in secretum patris accessit, Angeli annuntiaverunt discipulis. Cetera secundum superiorem expositionem accipi possunt: quia secretum patris bene intelligitur ubi etiam ante resurrectionem iustorum animae vivunt cum Deo
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Ver. 1. And He said also unto His disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. Having rebuked in three parables those who murmured because He received penitents, Christ now adds a fourth and fifth on almsgiving and frugality, for the proud and avaricious Pharisees refused both pardon to the penitent, and relief to those who were in want. Gloss.
Unto His disciples, i.e. His hearers, those who were His followers, although they had not given up all, as the Apostles.
A steward, οι̉κονόμος, one who had the management of his master's property, and was answerable for the letting of his land. Hence we learn "that we are not masters of what we possess, but rather stewards of that which is another's." S. Ambrose and Theophylact. For although as regards men we are the absolute masters of our own possessions, yet with respect to God, who is Lord over all, we are but stewards. Because, whatever we possess was given us for our own moderate use and for the relief of our poorer brethren, and in the day of judgment we shall have to render a strict account of our stewardship. So S. Paul says, "Let a man so account of us, as of the ministers of Christ and stewards of the mysteries of God. Moreover, it is required in stewards, that a man be found faithful." 1Co 4:2. For all our gifts and endowments are not our own, but belong to God who gave them. Hence we are bound to use them not for our own pleasure, but according to His will. Thou hast genius, a keen judgment, a retentive memory, wisdom, eloquence, or the like! Forget not that thou art a steward of these gifts, not a master. Remember that thou hast to give an account of their use, and take heed to use them to the honour and glory of God. Hear S. Chrysostom, "There is an erroneous opinion that all the good things of this life which we possess are our own, and that we are lords over them. But we are as it were guests and strangers, whose departure draweth nigh, and dispensers of another's bounty. We ought therefore to assume the humility and modesty of a steward, for nothing is our own, but all things are the gift of God."
Was accused, διεβλήθθ, denounced, Arabic. Hence the devil διάβολος, is called the "accuser" (Rev 12:10), because he accuses us before God. "We are accused," says the Interlinear, "not only when we do evil, but when we omit to do good." For a steward ought to omit nothing which concerns his own duty or his master's good.
Had wasted his goods, i.e. by carelessness and riotous living.
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Ver. 2. And he called him, and said unto him,... give an account of thy stewardship, i.e. of how much thou hast received and how thou hast expended it, for thou mayest be no longer steward. So Christ saith, unto every one in the hour of death, "Give an account of thy stewardship. Give an account of thy life, of thy goods, and of thy talents, whether thou hast used them to promote the glory of God and the salvation of thyself and thy fellow-men." Climacus relates that a monk, who was afterwards abbot, saw in a dream, the first night he entered the monastery, certain men who demanded of him the payment of one hundred pounds of gold. Whereupon for the space of three years he gave himself up to obedience and mortification, and at the end of that time was told that ten pounds had been subtracted from his debt. For thirteen years longer he continued to practise still greater austerities, and then messengers were sent from God to say that all his debt was forgiven. The same writer has also something terrible to say about the abbot Stephen, who had for forty years lived a holy life of fasting and prayer. This man, the day before he died, fell into a trance, and was heard as if in colloquy with an unseen judge, denying at one time the accusations against him, at another time pleading guilty to the charges, and praying for mercy. Terrible indeed was the spectacle of this invisible and stern judgment.
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Ver. 3. Then the steward said within himself, What shall I do? The steward acknowledges the justice of the accusation. He had wasted his master's goods, henceforward he must labour or beg for his living. The one thing he was unable, and the other he was ashamed to do. In his distress, he knows not which way to turn. Truly, St. Chrysostom says, "A slothful life is powerless in action." Symbolically, when life is past, no compunction can, as it were by digging, prepare the soul for fruit; whilst to beg, after the manner of the foolish virgins, is not only disturbing, but vain and useless. Gloss.
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Ver. 4. I am resolved what to do, &c. 1 will give each one of my lord's debtors a bond to show that they owe less than they are actually indebted, so that in return for my kindness and dishonesty, they may entertain me when I am deprived of my stewardship. Vers. 5 and 6. How much owest thou unto my Lord? And he said, an hundred measures of oil. Greek βάτος, in the Vulgate cadus, the tenth part of an homer. Lev 27:16, and Eze 45:2.
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And he said unto him, Take thy bill, and sit down quickly, and write fourscore. Greek γζάμμα, i.e. "cautio" or bond, or as the Vulgate renders it "obligatio." The meaning is, "Take back thy bond, wherein thou didst acknowledge that thou owest one hundred measures of oil. Tear it up and write another, confessing to a debt of fifty only, and divide the other fifty between me and thee."
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Ver. 7. Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore. The κόζος which was the same size as the homer, contained ten ephahs. See. "To me," says S. Augustine (Quæst. Evang. Lib. ii 34), "the meaning of the passage seems this; that whatever the Jews do for the priests and Levites, should be more liberally provided for in the Church; that whereas they give a tenth, Christians should give a half, as Zaccheus gave, not of his crops, but of his goods; or at least that they should give two tenths, and thus exceed the payments of the Jews."
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Ver. 8. And the lord commended the unjust steward because he had done wisely. The landlord, not the Lord Jesus, as Erasmus holds. The lord praised not the action, for it was dishonest, but the prudence, the cunning craft of the steward, just as we often admire, not indeed a crime, but the cleverness shown in contriving it.
The children of this world are in their generation, i.e. after their kind, in worldly matters, or as Himmel understands it, amongst their fellow-men, wiser than the children of light, i.e. than those who are followers of Christ. Very wisely has some one said, "In worldly matters we are philosophers, as to our spiritual affairs, fools; in earthly things we are lynx-eyed, but in heavenly we are moles." The children of this world, says S. Augustine (Lib. ii. de Genesi) are wiser in providing for their future; and very naturally so, because the desire of earthly pleasure and enjoyment is strong in man, but the aspirations of his soul are blunted and weakened, partly because of the body, partly from love of earthly things. Hence those that are led by the flesh are more active and energetic than those who are led by the spirit, inasmuch as spiritual things, being invisible, produce but little effect on the minds of men. The parable was directed against the avarice of the Pharisees. We are taught by it to use our riches not for our own selfish ends, but for the relief of our poorer brethren. For Christ bids us all remember that we are but stewards of God's good gifts, and therefore bound to use them so that we may give a good account of our stewardship, and obtain our due reward. In this sense the unjust steward is held up as an example, and not because of his injustice and fraud. Hence S. Augustine, as already referred to, considers that Christ reasons thus, "If this steward could so wisely provide for this life, much more ought we to be solicitous for the life to come." And again, "If this steward, unjust as he proved himself to be, was praised for his wisdom, much more shall we receive praise of God, if by our almsgiving we injure none, but benefit many." And he goes on to say, "If a wrongdoer received praise from his lord, how much more pleasing are they to the Lord God, who do all in accordance with His will. So from the parable of the unjust judge Christ took occasion to speak of God as judge, although between the two no comparison was possible." We learn then from this parable (1.) That those who are possessed of riches, or any other gift of God, such as health, intellect, and the like, are but stewards of His bounty. (2.) That every one is bound to use his possessions to the honour and glory of God. (3.) And that every one at the day of judgment will have to give account, not only for the sins which he has committed, but also for duties which he has neglected to perform. Such is the general meaning of the parable. Its particular application I will proceed to explain.
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Ver. 9. And (in like manner) I say unto you, Make to yourselves friends of the mammon of unrighteousness. Ye have heard how the unjust steward made his lord's debtors so kindly disposed towards him, that when he was deprived of his stewardship, they were willing to receive him into their houses. In like manner take heed that ye, who have wasted your lord's goods through your misuse of them, by the mammon or the riches of unrighteousness not by robbery and fraud, but in another sense which I will soon explain give to the poor, so that after this life is over, they may receive you into everlasting habitations. Here note that the word unrighteousness has a double signification. In the case of the steward it meant dishonesty and deceit: in our case it has a different meaning, us I shall proceed, to show.
Make to yourselves friends of the mammon of unrighteousness, i.e. of riches, which are "unrighteous" in a fourfold sense and from a fourfold cause. 1. Because riches are often amassed through unrighteousness, i.e. through fraud, usury, and the like of oneself or one's ancestors. Hence S. Jerome (Ep. 150) says every rich man is either himself unrighteous or else the heir of an unrighteous man, and although he may not be ignorant of the evil-doings of his ancestors, yet he can scarcely be expected to know to whom restitution should be made. Therefore he is bound to make such restitution as lies in his power, by giving to the poor. And commenting on S. Matt. vi. the same Father goes on to say, Riches are called Mammon because they are acquired through unrighteousness, taking mammon to be derived from מן, min, and מנה, mona, i.e. violence, from the root ינה, iana, the meaning being "to exercise force." But the real derivation seems to be from טמן taman, to hide or conceal; for riches and money are wont to be hidden. 2. They are unrighteous in the sense of faithless and deceptive, for they are not to be depended upon, but often desert one man and pass on to another. 3. They are called the mammon of unrighteousness, because in their endeavour to become rich men are guilty of fraud, dishonesty, unrighteous dealing, and every kind of sin. 4. And again, they are unrighteous, because wicked and ungodly men esteem them of more value than the heavenly treasures. S. Augustine (serm. 35 De Verbis Domini). Hence we may understand Christ as saying, "Ye rich and avaricious men have made money your god, but be ye well assured that it is unrighteous, i.e. vain and deceptive. Break up your idol, therefore, and give to the poor, and God will recompense you with eternal riches." See S. Mat 6:24.
That when ye fail, when life is over and your riches are no longer at your disposal, or according to the Syriac version, when it, i.e. mammon, fails you.
They may receive you. The poor, i.e. those whom you have made your friends by the right use of your riches. For they, if they are worthy of heaven, will by their prayers and by a communication of their merits make a way for you to enter therein: but if, on the contrary, they are unworthy of so great a blessing, you will be received into heaven because of your almsgiving, for what is given to the poor is accepted of Christ. Christ seems, here to be speaking of the poor who lead godly lives, who are poor as far as earthly possessions are concerned, but rich in understanding and in spiritual grace. Let not the rich then think that they are conferring, but rather that they are receiving benefits from such as these, for they give gold, to receive in return heaven. Hence S. Gregory (Moral. xxii. 14) says, "Almsgiving is not so much the relieving the necessities of the poor as the offering of gifts to those who hereafter will receive us into everlasting habitations." Learn therefore, that heaven is the inheritance of the poor, not for their own possession, but rather that they may introduce therein those who have been their benefactors. They are therefore the door-keepers of heaven, for "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (see S. Mat 5:3), and this their blessedness is not of their own deserving, but the special gift of God. So S. Augustine (lib. ii. q. 38 Quæst. Evang.) says, "They receive them not as of right but by the permission of Him who counselled them to make themselves friends, and who deigns to look upon Himself as being fed, clothed, entertained and visited in the person of the least of His followers." "Everlasting habitations," says Theophylact, "are in Christ ordained for the poor, wherein they may receive those who have given them liberal alms out of that which God has committed to their trust." Happy indeed is the exchange, for earthly things become heavenly. Hence almsgiving is the most skilful of arts, for it does not build us an earthly tabernacle, but provides us with eternal life." S. Chrysostom. Ver. 10. He that is faithful in that which is least is faithful also in much. By "that which is least" we must understand earthly possessions as distinguished from the "much" of spiritual gifts. That ye may not be deprived of your heavenly stewardship, or rather that ye may be entrusted therewith, take heed rightly to administer your temporal affairs, and especially to give alms to the poor, according to the purpose of God. For so Christ explains His words in the next verse. In a similar sense S. Paul writes, "If a man know not how to rule his own house, how shall he take care of the church of God?" (1Ti 3:5.) Christ seems here to be reproaching the Pharisees with unfaithfulness in the disposal of their riches, and in the interpretation of the law, and also with being little worthy of the position they held (see S. Matt. v. and xxiii.), for from ver. 14 it is clear that these things were spoken against them. Ver. 11. If, therefore, ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? If ye have made a wrong use of this world's fleeting possessions (1Ti 6:7), who will entrust to your care the things which are lasting, and which pertain unto the kingdom of God? Theophylact and many others. Ver. 12. And if ye have not been faithful in that which is ano her man's, who shall give you that which is your own? The wording of this verse is different, but the sense is the same as that of the preceding. The mammon which in the verse above Christ called unrighteous, he here calls "another man's." For temporal possessions are another's: 1. Because they are in their nature totally different from the nature of man. They are of the earth, given to man for his use in this life, to revert again to the earth after death. 2. They are another's as regards God, for we are not absolute masters of what we possess but administrators only, bound to dispose of our goods according to His will. So Titus says, "He describes much riches as that which is another man's, because to abound in riches is, considering human nature, foreign to men. For if any man possesses them, they are external to him, and as it were, an accident." "They are," says S. Ambrose, "foreign to the nature of man, for they have no continuance, they were neither born with us, nor can they follow us when we die." S. Augustine also (Quæst. Evang. ii. 35) "He calls earthly endowments another's, for no man can carry them away with him at his death." "We brought nothing into this world, and it is certain we can carry nothing out" (1Ti 6:7); and Euthymius: "Earthly riches are called another's for they do not remain long with their possessor." Christ reproves avarice, and shows that he who loves money cannot love God: therefore the Apostles, if they would love Him, must despise riches. S. Jerome. But the better interpretation is one which I am about to give.
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That which is your own. "Christ calls heavenly riches ours says Euthymius, "because, as Theophylact explains, 'our citizenship is in heaven.' For man was created in the image of God, but wealth and earthly possessions are not ours, for there is nothing divine therein. But to enjoy divine blessings, and to partake in the nature of God, is ours." But you will say, Men are wont to value that which is their own, more than that which is the property of another. Why then does Christ here imply the contrary? I answer that the force of our Lord's argument is seen: 1. If we look to the meaning of the parable, If ye have not been faithful in earthly things, how will ye be so in heavenly, and who will dare to commit such things to your trust? and 2. From the parable itself. Men are as a rule more careful in their management of the affairs of others than of their own, for many reasons, but chiefly because they are bound in justice to make good any losses which may have been incurred by their carelessness, and if careless may even be suspected of dishonesty or theft; whereas for their own losses, or for the mismanagement of their own concerns, they are responsible to no one. True, therefore, is the argument of Christ, If ye have not been faithful in earthly things, which are another's, God will not give you those heavenly treasures which are rightly your own. For he who makes a wrong use of that which belongs to another deserves to lose that which is his own. For, as Dionysius (Denis) the Carthusian astutely remarks, "In the former verse, Christ spoke of the good things of this life, 'who will trust, or commit,' because an account will have to be rendered of their use. But of the good things of the heavenly country, he says, 'who will give,' for we shall not be called upon to account for these, because once given they are everlastingly our own." For the following verse, see S. Mat 6:24. Ver. 14. And the Pharisees also derided Him, εμυκτήζιζον, "turned up their noses," sneered at Him.
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Ver. 15. And He said unto them, Ye are they which justify yourselves before men, i.e. make outwardly a show of justice, whereas God knoweth your hearts to be full of all uncleanness. For that which is highly esteemed among men is abomination in the sight of God. Your pretended zeal for the service of God, which is held in admiration of the common people, is hateful to Him who seeth the foulness and corruption of your hearts. For my explanation of verses 16 to 19, see S. Mat 11:12; Mat 5:18; and Mat 19:9.
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Ver. 19. There was a certain rich man. You ask, Is this a parable or a true history? I answer, A history! 1. Because Christ does not call it a parable. 2. Because the poor man is named Lazarus, and the rich man, according to a Hebrew tradition quoted by Euthymius, is called a native of Nice. 3. Because the torments of the rich man are related as an actual reality. 4. Because in memory of Lazarus many hospitals for those suffering from leprosy and such like diseases are called by his name. 5. Because with the exception of Justin, Theophylact, and Eucherius, all the Fathers are of my opinion. Euthymius infers from the mention made of Abraham and Moses in verses 24 and 31, that this rich man was a Jew, and mentions a Hebrew tradition to the effect that he was living in the time of Christ, who gave his history as that of a well-known man, in order the more to impress his hearers, and to teach them to despise the good things of this present life.
Was clothed in purple and in fine linen. The one denoting luxury and pride, and other softness and effeminacy. There are some, says S. Gregory, who do not think that extravagance in apparel is a sin. But if it were not so, the Word of God would not have so directly stated that Dives, who was tormented in hell, had been clothed in purple and fine linen. No one seeks fine clothing but out of vainglory, in order to appear better than his fellow-men.
And fared sumptuously every day. The Greek ευ̉φζαινόμενος signifies both gladness and feasting. So Dives, not content with the richness of his banquet, sought to add to the pleasures of the feast the delights of music, dancing, and whatever else could add to his enjoyment. Forgetful of the future, perhaps not believing that there was any future at all, he lived without God, a follower of him who bids men "eat, drink, and enjoy themselves, for death makes an end of all delights." He lived as they live who "take the timbrel and harp, and rejoice at the sound of the organ. They spend their days in wealth, and in a moment go down to the grave" (Job 21:12-13). Hence S. Gregory teaches that we cannot indulge in revelling without sin. For when the body is given up to the enjoyment of the feast, the heart is led away to empty rejoicing. As it is written, "The people sat down to eat and drink, and rose up to play" (Exo 32:6). Conversation generally follows after a feast, for when the appetite is satisfied, the tongue is let loose. Hence Dives is fitly described as desiring water to cool his tongue, for feasting ministers to gluttony, wantonness, pride, evil speaking, envy, and many other vices.
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Ver. 20. And there was a certain beggar, a poor man, according to the Arabic. A beggar, poor in earthly possessions, but rich in virtues and in patience; named Lazarus. "The mention of the name," says S. Ambrose, "shows this to be a narrative, not a parable;" and S. Cyril tells us, "that according to the tradition of the Jews, there was at that time a certain poor man at Jerusalem, by name Lazarus, apparently so called because he was laid at the rich man's gate to pray for the help which he needed so much." For Lazarus is in Hebrew לצזר, laazar, "ad adjuvandum." Hence S. Chrysostom and Augustine explain the name as meaning helped, or rather one that ought to be helped, for Lazarus, by drawing attention to his sores, as good as exclaimed, ye see my misery, help me in my wretchedness. Was laid. ε̉βέβλητο, was placed by bearers at the gates of the rich or the entrances of the temples as a breathing corpse, bereft of the power of motion. "He lay," says Titus, "each day and every day in abject misery, neglected, counted as nothing, uncared for, and unprotected." "So that," says S. Chrysostom, "the rich man, as he went out and as he came in, could look upon him, and see his miserable state." "By which things," as S. Gregory teaches (Hom. 40), "our Lord has explained His two judgments, the greater condemnation of the unpitying Dives, and the greater acceptance and reward of the suffering Lazarus. For how great," he asks, "do ye suppose were the temptations which the poor and suffering beggar had to resist, when hungry and diseased he saw the rich man enjoying health and the delights of life? When overcome by pain and cold, he beheld him clothed in purple and fine linen and rejoicing in the good things of this life. When brought low by the nature of his ailment, and in need, he saw him in full prosperity, yet regardless of another's wants. What a storm of temptation, may we, my brethren, think there must have been in the heart of the beggar, to whom either ill poverty or sickness, alone would have been a sufficient punishment! But that he might be the more tried, he was subjected to both evils, and saw, moreover, that whilst the rich man was surrounded by flattering friends and supporters, he had no one to visit him in his misery and want."
Full of sores. Not only poor but diseased είλκωμένος, covered with ulcers. Hence many think that Lazarus was a leper, and therefore look upon him as the patron saint of those afflicted with leprosy, who are called Lazars, and their hospitals Lazarettos, after his name.
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Ver. 21. And dogs came and licked his sores. Francis Lucas thinks that they did this as if feeding on a dead body, and that they thus caused the poor sufferer much pain, for, S. Chrysostom adds, "he had not the strength to drive them away." But in another sense the dogs may be considered as cleansing and healing the poor man's sores. Hence S. Chrysostom says, "The wild animals in compassion lick the sores which no one, much less the rich glutton, cared to cleanse. For the rich, unmindful of the condition of their fellowmen, laugh at misery, and turn away from those whom they ought to pity." S. Ambrose. S. Chrysostom (hom. De Lazaro), enumerates nine grievous ills to which the poor man was subjected: 1. A poverty so extreme, that he could not even obtain the crumbs which fell from the rich man's table. 2. A disease so grievous and so weakening, that he was unable to drive away the dogs which gathered round him. 3. Desertion by all, even those who ought to have aided him. 4 The constant sight of the rich man's happiness, for his bodily pains and his grief of mind were increased by the knowledge, that they who were possessed of every enjoyment had no thought or consideration for him. 5. The hard heartedness of the rich man, who passed him by, without a kind word or look. 6. His loneliness, for "it is pleasant to have a companion in misfortunes." 7. Uncertainty as to the future, for since the coming of Christ, faith in the resurrection of the dead is a wonderful support in affliction. 8. The long continuance and constancy of his sufferings. 9. The loss of reputation, for many thought that his sufferings were a direct punishment for some great crime. But, like another Job, he bore all his trials with fortitude and an undaunted mind. Hence God has set forth Lazarus, Job, Tobias and S. Lydwina, whose sufferings are recorded by Sirius, to be as long as the world last examples of patience to all who are sick and afflicted Ver. 22. And it came to pass that the beggar died, of disease, misery, and want.
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And was carried, i.e. his soul was conducted with honour for the soul after death needs no actual carrying. Observe here the office of the angels; for S. Chrysostom says, if we need guides then we are changing from one country to another, how much shall we need some to lead the way when the disembodied soul is on its passage to futurity. He further adds, "Ye saw the poor man at the rich, man's gate: ye see him now in Abraham's bosom; ye saw him surrounded by dogs: ye see him in company of the angels; ye saw him poor, famished, struggling: ye see him happy, filled with good things, and possessed of the prize. Ye saw his labours: ye see his reward."
Into Abraham's bosom. In order that, beholding Lazarus entertained as a guest by Abraham, the rich man might be confounded at his own want of hospitality. Euthymius. Abraham was hospitable: that the sight of Lazarus might rebuke the rich man's want of hospitality. Abraham was wont to watch for wayfarers, to bring them to his house; but the rich man despised him who lay within his gate, and though the poor man was daily ready to his hand, he used him not as a treasure by means of which he might obtain salvation. S. Chrysostom (hom. De Lazaro.) You ask, What is Abraham's bosom, and where situated? S. Augustine (lib. iv. De Anima) replies, "It is the place of rest in which are received after death the souls of all who are imitators of the faith and piety of Abraham. The place which before Christ was the 'limbus patrum,' but now is heaven, the paradise of the blessed. Hence the Church sings, "Martin rejoices in Abraham's bosom Martin, here poor and mean, enters heaven abounding in wealth." And S. Augustine, treating of the death of Nebridius (Confess. lib. ix.) says, "He lives in Abraham's bosom, wherever that may be, there my Nebridius lives." And the Church prays that God will receive the souls of the departed in Abraham's bosom, and give them eternal rest, "as thou hast promised to Abraham and his seed for ever." It is called Abraham's bosom. 1. Because children rest quiet in the bosom of their parents, and all the faithful are called children of Abraham, who excelled all in faith and holiness. Hence "in the limbus of the fathers" he was chief Abraham's bosom, therefore, says Ambrose, is a certain haven of rest, and a sacred retreat. In the Greek κολπος, in the Latin "sinus," because retired or secret. S. Augustine. Because this blessedness was promised to Abraham and in him to all the faithful Gen 22:18. 3. Because Abraham was remarkable for his hospitality. Hence it was fitting that the poor and friendless Lazarus, whom the inhospitable rich man had rejected, should be received into his bosom. For, says Chrysologus, the kindness which he showed to God made him chief of the heavenly banquet, and because he received two men with God at an earthly feast (Gen 18:8), he will receive the people of the East and West at a heavenly. Hence the soul of the poor man was carried, not into Abraham's presence only, but into Abraham's bosom, in order that it might receive comfort and refreshment. S. Chrysostom. And again, Because Lazarus when on earth, was poor and despised, in heaven he became honoured and rich. Thus, solely on account of the ills which he suffered, Lazarus obtained a reward like to that of the Patriarch, and this, not because he had pity on the poor, or had relieved the oppressed, or had done some good thing, but because he bore patiently all the ills he had to endure.
The rich man also died, and was buried. "The man who had so buried his soul in drunkenness and self-indulgence that it was useless and dead within him," says S. Chrysostom; who goes on to give a touching description of the change which had now come over Dives. "Consider," he says, "the pomp in which he had lived, the flatterers and friends which were wont to seek his company, and the luxury which had surrounded him: and now all had departed. Everywhere nothing but dust and ashes, lamentation and weeping; no one to help him, no one to call back his soul. Of what avail were his riches, now that he was taken away from all his dependents and left deserted, defenceless, and neglected, left alone to bear in his own person an intolerable punishment?"
In hell, i.e. "in purgatory," says James Faber, who thinks that the rich man, after suffering the purgatorial fires, was saved. But others understand here the place of the damned, and hold that the rich man had received his condemnation, an interpretation which is supported by the after narrative, particularly by the 26th verse; and indeed, this is the proper signification of the word "hell," which in the Greek, άδης, from the primative particle α, and ίδειν, to see means a place of darkness, where there is neither seeing nor light. But you will say, We do not read that the rich man sinned, save inasmuch as he fared sumptuously every day, which as a venial sin was deserving of purgatory, but not of hell. I answer, that although to fare sumptuously is a venial sin, yet if it leads to evil and to excess, especially if it is productive of selfishness and a disregard of the poor, it becomes mortal, and this must happen to him who is a slave to his appetite, for as I have said (ver. 19), a man cannot at the same time serve his belly and his God. The rich man therefore was damned on account of these sins, and chiefly because of his neglect of Lazarus. For he was bound, under peril of committing mortal sin, to minister to the need of the poor man, and since he did not do so, he became liable to the punishment of hell. "For it is robbery," says S. Chrysostom "to keep what we have received, and to refuse to others a share in our abundance." Again he adds, "the rich man was tormented, not because he was rich, but because he had no compassion." So also S. Gregory of Nyssa. Hear also S. Hieronymus (Epist. 34, ad Julianum): "The flames of hell received the purple-clad Dives. But the poor and suffering beggar, whose sores the dogs licked, who scarcely could maintain himself on the crumbs which fell from the rich man's table, is carried into Abraham's bosom, and comforted by the Patriarch with a parent's care. For it is difficult, nay impossible, to enjoy both present and future possessions; to fill here the belly, there the soul; to pass from delights to delights; to be first in both worlds, and to appear glorious both in heaven and on earth." Hence S. Basil (serm. 1, De Jejunio) says, "Beware of luxury, for the rich man is tormented, not because of his evil deeds, but because of his self-indulgent life." For they who are indulgent to themselves are harsh and unmerciful to others. They take away what the poor man needs to minister to their own unnecessary enjoyments, as this glutton did, not only from Lazarus, but also from the other poor. For, adds S. Chrysostom, "If he had no pity on him whom time after time, as he went out of his house and returned to it again, he was compelled to see lying at his gate, on whom has he ever had compassion? He therefore was content that they should die of hunger, cold, and disease. So to this very day there are some rich men who are liberal in their banquetings, illiberal to the poor who spend pounds on one feast alone, but grudge a penny for the relief of those in want. Thus they who always study themselves, neglect others, and consume everything on their own pleasures. For gluttony is a master passion and says, "All is for me, nothing for thee."
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He lift up his eyes. The eyes not of his body, but of his mind. God showed the rich man Lazarus in Abraham's bosom, that, says S. Chrysostom, "he might be the more tormented, not only from the nature of his punishment, but also from seeing the estimation in which Lazarus was held. For as the sufferings of Lazarus, when a prey to so many evils, were increased by the sight of the rich man abounding in good things, so now the sight of Lazarus, in his turn comforted, was to Dives an increase of misery." Hence S. Gregory (hom. 40) and after him the Gloss says: "We must believe that before the judgment the wicked see the just at rest, and are tormented by their happiness, and also that the just behold the wicked in torment, that their joy may be increased as they look upon the evils from which they have been mercifully preserved."
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Ver. 24. And he cried "cried" because his great punishment evoked a great cry. S. Chrysostom.
And said, Father Abraham. He calls Abraham father, because he was a Jew, and therefore a descendant of Abraham. He did not address Lazarus, says Theophylact, because he was ashamed, and moreover thought that Lazarus was still mindful of the evils he had suffered at his hands.
Send Lazarus. "O miserable man," says S. Chrysostom, "thou art mistaken. Abraham can receive him, he cannot send him! Behold the rich man has now need of the poor man. So when death draws nigh, and the spectacle of life is over, when the marks of riches and of poverty are laid aside, all are judged according to their works, according as they are possessed of true riches, or are poor in the sight of God." And again, by a sudden change a change which is graphically described by the prophet (see Isa 65:13) the rich man becomes the suppliant of the poor man, and he who was wont to pass by Lazarus as he lay nigh at hand, invokes his aid now that he is afar off.
That he may dip the tip of his finger in water, &c. His tongue, which was inflamed with the desires of gluttony and of boasting, says S. Chrysostom (and of gossiping, adds the Interlinear), now burns with the fires of hell, for wherein that a man sinneth, by the same also shall he be punished. Wisdom 11:16.
For I am tormented, &c. by unspeakable torments, both by the flaming fire and a raging thirst. Hear S. Chrysostom (serm. 124): "If thou art surrounded on all sides by the fires of hell, why dost thou desire only the cooling of thy tongue? Because, he answers, the tongue which insulted the poor man, and refused him relief, suffers the more in the fiery torment:" and Salvian adds (Lib. iii ad. Eccles.), "How willingly would the rich man have sacrificed all his possessions to obtain release from his endless misery?" Nay more, he would have given up everything for one hour's respite from the flames. Because, can we imagine that he who prayed that Lazarus might be sent so great a journey to bear but one drop of water, would have begrudged any price to purchase rest? "Fitly," says S. Augustine (serm. 110 De tempore) "did he ask a drop of the man who asked of him a crumb, and inasmuch as he loved riches, he met with no compassion. Ever foolish, too late compassionate, he wished his brethren to be warned but obtained nothing by his request." And again (Serm.227), "Be warned by the example of the luxurious rich man, whose dogs Lazarus fed by his sores, though he was denied the crumbs which fell from that rich man's table. But after a short time their lots were changed. The poor man, because of his poverty, obtained happiness; the rich man, on account of his riches, punishment. The one is carried by the angels into Abraham's bosom, the other consigned to the depths of hell. The whole body of the rich man is consumed by the fire, yet his tongue suffers still greater torment. Doubtlessly because by its proud speaking he had despised the poor man. For the tongue which is unwilling to order the relief of the poor, is subjected to greater suffering hereafter. O rich man, how canst thou ask for a drop of water, when thou wouldest not give a crumb from thy table? Hadst thou been willing to give, thou mightest now with justice make thy request." And again, "By a just judgment in thy turn thou sufferest, for judgment without mercy is the reward of the unmerciful." And S. Gregory (hom. 40): He who was unwilling to give the suffering beggar the least crumb that fell from his table, in hell was feign to seek, if it were but the least drop of water." And S. Basil says, "The rich man is worthily recompensed: for the tuneful lyre, wailing; for drink, the intense longing for a drop." You ask, How can the soul of the rich man be said to have a tongue, or the soul of Lazarus a finger; or how can the one feel thirst, and be tormented in the flames, or seek to be relieved by the finger of the other? 1. Tertullian erroneously thinks that the human soul is corporeal, and that it therefore has its tongue, finger, and other members. 2. Hugo Œtherianus supposes that the disembodied soul has the semblance of a body, like the reflection of any object in a mirror; and John Huartus, a physician, is of the same opinion. 3, But I hold that Christ was here speaking after the manner of a parable, and wished to place before the eyes of his hearers the punishments and rewards which men will receive at the day of judgment, because we only can form an opinion of the punishments of the soul through the punishments of the body; and further, he wished to show that the rich man was punished suitably to his sin. Some add that the fires of hell produce in the souls of the damned torments, similar to those which they would suffer if they were still in the body. For why should it be thought impossible for God to cause the soul to suffer without the body what it would have suffered if it had continued to be united with the body? Especially as every feeling which affects the soul whilst it is in the body, is of the soul, and not of the body: for it is the soul and not the body which feels, and sees and hears. See 2Co 4:16. Hence Francis Lucas says, that we are to understand that the soul of the rich man suffered just as if his body had been actually given up to be tormented by the flames, for the soul is afflicted by imaginations derived from the body. In short, all these things set forth, after the manner of a parable, the extreme misery and torment of the rich man; and also that the blessed are not able to render any aid to the damned, nor indeed have they the wish to do so, inasmuch as they are persuaded that this would be contrary to the fixed purpose of God. Furthermore, the damned do not dare to ask this aid, for they on their part know that they are separated by a great and impassable gulf from those who have entered into rest. Hence Abraham feels no compassion for the misery of the rich man, because he recognises in his punishment the justice of God. For the sight of the punishment of the wicked does not lessen the happiness of the just, because since they can feel no compassion for the sufferings which they see, their oy will not on this account be diminished. Gloss. And S. Gregory (hom. 40) says, The souls of the just, although in the goodness of their nature they feel compassion, yet after they have been united to the righteousness of their Author, are constrained by such great uprightness as not to be moved with compassion towards the reprobate.
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Ver. 25. But Abraham said, Son, remember, &c. "See," says S. Chrysostom, "the kindness of the Patriarch. He calls him son, yet he gives no aid to him, who had deprived himself of cure." "For," adds S. Gregory of Nyssa, "because he had no pity, he is not heard. Neither Abraham nor God has compassion on his prayer."
Remember that thou... receivedst thy good things. Thou, when thou wast faring sumptuously, wast unwilling to bestow a thought on Lazarus, or on God, or on heaven or hell; but now call to mind thy feastings, which have led to thy condemnation. "For," says S. Gregory (hom. 40), "to increase his punishment, his knowledge and memory are preserved. He knows Lazarus, whom he had despised, and remembers his brethren whom he had left, that by the sight of the glory of one, whom he had despised, and by anxiety about the punishment of those whom he had loved to no purpose, he would be the more tormented."
Thy good things. Thine, i.e. earthly things, which thou didst consider true riches, things for which alone thou didst live in utter neglect of higher concerns. "Evil men," says S. Gregory, "receive in this life good things, for they consider transitory happiness to be their sole joy." 2. Thine, i.e. the reward due to thy scanty deserts. "For we are taught," says S. Chrysostom, "that the rich man was rewarded in this world for any good which he had done, and Lazarus punished for any evil which he might have committed. It follows therefore that Lazarus was comforted, because of his patience and goodness, which had not been regarded in this life, and the rich man tormented because of his sin and neglect of God, which had not been punished in this life." "So," S. Gregory says, "the fire of poverty purged the poor man's sins, and this world's fleeting happiness rewarded the rich man for any good which he had done." 3. Thine. Thou in this life didst receive thy portion of good, therefore there was nothing in store for thee in the future; but Lazarus received evil things, therefore happiness in the next world was his due. For thus God in his justice apportions heavenly blessings to the elect, but earthly benefits to the wicked and those who know Him not. Wherefore, let him who abounds in earthly riches and earthly honour, fear lest he may be deprived of them in the life to come: and let him who has none of these enjoyments in this world, look for them in heaven. This truth Christ revealed to S. Catherine of Sienna, in a vision of which mention has been already made. (See chap. vi. 24). Behold an image of eternity, the cross leading to the crown, but pleasure to destruction. On these words of Abraham, S. Bernard exclaims, "Awake, ye drunken, and weep, for God is fearful in His judgments on the sons of men. Can it be that the rich man was in torment, solely because he received good things in his lifetime? Clearly on this account alone! "For we may not think that we were cast out of paradise because of God's punishment of sin, in order that the wit of men might prepare for themselves another paradise here upon earth. "Man was born to labour; if he refuses labour, he frustrates the purpose for which he was brought into the world, and how will he answer him who has ordained labour as the lot of man?" He presses his argument yet further, and adds, "What shall we say to this? If in the final judgment misery takes the place of rejoicing, are not ills to be preferred to the good things of this life? For it is clear that the one are not really good nor the other actually evil The truer then is the opinion of Solomon, 'It is better to go to the house of mourning than to the house of feasting.'" Ecc 7:2.
And likewise Lazarus evil things. Sickness, poverty, and its attendant ills, which the worldly-minded consider evils, but which the followers of God account good, inasmuch as they conduce to holiness here, and happiness hereafter. S. Thomas, Chrysostom, and others.
But now he is comforted, and thou art tormented. By many a misery, which in thy lifetime thou didst little regard.
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Ver. 26. And beside all this, between us and you there is a great gulf fixed. (Chaos, in the Vulgate). Perhaps the rich man, as an increase to his torment was shown as in a vision the heavenly abode of the blessed, whither Abraham and Lazarus were to ascend a little after the death of Christ. Hear S. Cyprian (De Ascens. Dom.): "The wicked will for ever dwell amidst devouring fire. There the rich man will burn without any one to cool his tongue with even one drop of water. Every evil lust and passion will have its appropriate punishment, and despair will add to the miseries of the lost. God will then have no pity on the penitent. Too late will be their confession, for when the door is shut, in vain will those who are without oil seek to enter. From thence there is no release. Christ once descended into hell; He will not go thither again. The condemned will not again see God in their dark dwelling. The sentence passed will be irrevocable, the judgment of condemnation stands changeless and fixed for all eternity." Hence S. Bernard says, "Thou in the midst of hell must be expecting that salvation, which is to be won in the midst of our earthly existence. But how canst thou imagine that thou wilt have in the midst of eternal burnings the power of obtaining pardon, when the time of pardon has passed away? There is no offering for sin for thee, who art dead in sins. The Son of God will not be crucified again. He died, He does not die again. His blood, which was poured out on the earth, does not flow down to hell. All sinners have drunk thereof on earth. There is none which the devils and the wicked who are their companions can claim for the extinguishing of the flames which torment them." Mystically: S. Ambrose, Chrysostom, and Theophylact understand the gulf to mean the fixed and final separation of the just and unjust. See Rev 21:5-8, S. Mat 5:25. Hence S. Gregory, and after him the Interlinear, says, "Between Dives and Lazarus there is a gulf, because after death no man can change his reward, the damned cannot exchange lots with the blessed, nor the blessed with those who are lost." "The gulf," says Titus, "indicates the difference between the just and unjust for as their desires and wishes were opposed, so now their condition is immutable." "It also," adds S. Augustine (lib. ii. Quæst. Evang.), "shows to those who are in prison, that by the unchangeableness of the divine sentence, no merciful aid can be rendered to them by the righteous, however much they may wish to give it." Allegorically. Lazarus lying at the rich man's gate represents Christ, who by the lowliness of His Incarnation condescended to the case of the proud Jews, desiring to be fed with the crumbs which fell from the rich man's table, i.e., seeking from them the least works of righteousness, which at their own table, that is, when they had it in their power, they were too proud to perform, which works, although very slight, they would do, not out of the set purpose of a good life, but occasionally and by chance, like as crumbs are wont to fall from the table. The sores are the sufferings of our Lord, which from weakness of the flesh, He deigned to undergo for us. The dogs are the Gentiles, accounted by the Jews sinners and unclean, who throughout the world softly and devoutly lick the wounds of Christ in the sacrament of His body and blood. Abraham's bosom, the hidden presence of God the Father, into which our Lord was received after His passion. Augustine (lib. ii. Quæst. Evang.) And again, symbolically, he goes on to say: "By the rich man we may understand the proud Jews; the purple and fine linen are the grandeur of the kingdom; the sumptuous feasting is the boasting of the Law; Lazarus, i.e. 'assisted,' some Gentile or publican, who is all the more relieved, as he presumes less on the abundance of his resources; the dogs are those most wicked men, who praise the evil works which another groans over and detests in himself; the five brethren are the Jews, bound by the five books of the Law." In like manner S. Gregory (Hom. 40) says, "Lazarus represents the Gentile people. The bursting forth of his sores is the confession of sin. The crumbs were denied him, for the proud Jews disdained to admit the Gentiles to the knowledge of the Law. The dogs are the preachers, who by their teaching, as it were, touch with their tongue the wounds of the soul. Abraham's bosom, the secret rest, where the rich man sees Lazarus. For the unbelievers see the faithful abiding in rest above them but afar off, because they cannot attain thither by their merits, and they burn in their tongues because they held in their mouth the words of the Law, but kept them not." And again, "Lazarus represents an apostolic man, poor in speech but rich in faith. The crumbs are the doctrines of the faith. The rich man, some heretic who abounds in eloquent discourses for all such have a talkative tongue, but a foolish and profitless soul."
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Ver. 27. Then he said, I pray thee, therefore, father, that thou wouldest send him, &c. Probably these words are spoken as the former ones, after the manner of a parable (see verse 24). For it is a very common occurrence in everyday life that those who have met with misfortunes wish to warn their brethren against incurring a similar fate. But of one thing worldly-minded men, who ridicule or else think lightly of the pains of hell, may be assured, no one has ever returned from thence to tell us what their sufferings are.
That thou wouldest send him. Lazarus again in the body, that he, being known to the brethren, and a witness to be seen of all, might move them to faith and penitence. We are taught therefore that the rich man after his death had need of the aid of him whom in his lifetime he had despised. Touching the appearances of the spirits of the departed, see S. Augustine (De cura pro mortuis); Debrius (in Magicis); and Peter Thyræus (De apparitionibus spirituum).
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Ver. 28. That he may testify unto them how grievously I am tormented for my sinful indulgence, and exhort them to repentance and amendment, lest they also come into this place of torment. You will say that the damned are in utter despair, hating both God and man, cursing everything and every creature, and bearing good will to none how then could Dives have wished that his brethren might escape the torments of hell? I answer 1. The damned do not wish to cause anything good, i.e. any act of natural or supernatural virtue, nor have they the power to do so on account of their despair, and intense hatred of God and all good, but they are able to desire some natural good, for example, that it may be well with their parents or brethren. For this reason S. Chrysostom, Ambrose, and Theophylact, think that the rich man, influenced by the ties of kindred and by family affection, really was anxious for the welfare of his brethren, for nature remains the same even in the damned. The action of Dives therefore was one of nature and not of virtue, and had regard, not to actual good, but to natural good only, as the action of animals in nourishing their young. 2. The rich man was anxious for himself more than for his brethren, for he considered their evil his own, inasmuch as their condemnation would increase his torments, because he was the occasion and the cause of their evil lives. Thus S. Gregory, Lyranus, and others, Cajetan adds, "Dives asked this out of the pride which fills the hearts of the damned, that if not in his own person, at least in the person of his brethren he might be blessed and exalted." Hence S. Ambrose says, "This rich man too late begins to be a master, for he had neither time for learning nor teaching."
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Ver. 29. Abraham saith unto him, They have Moses and the Prophets, i.e. the writings of Moses and the Prophets, which the Scribes and Pharisees read and expound in their synagogues.
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Ver. 30. And he said, Nay, Father Abraham: but if one went unto them from the dead, they will repent. He is speaking of his own experience. For as he had been affected, so does he think it will be with his brethren. S. Chrysostom. Titus more clearly writes, "Why does the rich man say this but because he himself had heard the prophets to little purpose, and had looked upon their teaching as untrue? Therefore he conjectures that his brethren similarly regarded them. He as much as says, 'They argue as I once argued. Who has ever given any description of hell who has ever returned thence? But if any one were sent to them from the dead, they would believe him, and give diligent heed to what he had to say.'"
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Ver. 31. And he said unto him, &c. They will say that Lazarus is a phantom, sent by the spirits of evil to deceive; whereas the writings of Moses and the prophets are inspired, are accepted by the Jews at the rule of faith, according to that which is written, "We have now a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place." 2Pe 1:19. The truth of the Patriarch's answer is proved by the conduct of the Jews, who spoke against the raising of the other Lazarus, and the resurrection of Christ Himself, and refused to believe in Him. So also Peter, who three years after death was recalled to life by S. Stanislaus, Bishop of Cracow, to testify concerning some land which had been sold by the king, replied to those who asked him concerning the other world, no more than this, "Ye have Moses and the prophets. I have been sent to bear witness, not to preach." Dives therefore obtained none of his requests, because it is written, "Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard." Pro 21:13. Morally, we learn from this parable or rather from this history, 1. That God has appointed to each his lot, and has made some rich, some poor. Let each one therefore be content with that station which God has allotted him. Let the poor, by patient endurance of want, and the rich, by the liberal relief of the poor, seek for life and happiness in the world to come. For Christ seems to have spoken this parable to enforce His teaching, "Make to yourselves fiends of the mammon of unrighteousness, that when ye fail they may receive you into everlasting habitations." The rich man was not compassionate, and therefore he was rejected by Abraham and Lazarus. 2. That we must not despise the poor and afflicted, but on the contrary render all the assistance which lies in our power. For S. Gregory (Hom. 40) says, "The medicine of poverty heals those whom moral infirmity wounds, and often a pearl lies hidden in a dunghill, i.e. holiness and virtue often lie hid in an unclean body, and in abject poverty. And so S. Romula, dying of poverty and paralysis, was carried to heaven by a chorus of angels. He adds, "We find a Lazarus every day if we seek him, and even if we seek him not, we see him. Behold how importunately the poor present themselves, and make emands on us, in their turn to intercede on our behalf. We ought certainly to ask of them, yet they ask of us. Consider, whether we ought to refuse what is demanded of us when those who ask are our patrons." 3. That the rich ought not to boast themselves in their riches, for riches endure but for a time, and death deprives men of their all. Wherefore let them not set their hearts upon their riches, but on God; and let them for the love of God use that wherewith He has prospered them for the benefit of the needy and poor.
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v. 1 dicebat autem et ad disctpulos suos, i. e. ad eos qui in eum eredebant, pie eum audiebant (Mald. Lap.) neque tamen ut apostoli omnibus relictis eum sequebantur (cat. Cr. Euth.) > homo quidam erat dives qui habebat villicum cixevbuey « sive dispensatorem, hoc enim cixcyéyo¢ significat; villicus autem proprie villae gubernator est, unde eta villa villicus nomen accepit; oixevéog autem tam pecuniae quam frugum et omnium quae dominus possidet dispensator est. Unde et cixevoyuxdg Xenophontis pulcherrimus liber est qui non gubernationem villae, sed dispensationem universae domus (Tullio interpretante) significat » (S. Hier. ep. ad Algas. 6; M. 22,1018; eodemque modo dispensatorem explicant Salmeron, Cai. Mald. Tans. Luc. Ipr. Lamy, Calm. etrecentiores) ; et hic diffamatus est apud illum quasi dissipasset bona ipsius ws SacxceniCov tamquam qui dilapidet bona et opes heri delatus est; adhibetur 2124¢,Ae et de iis qui falso accusant et de iis qui verum dicentes ex malitia et invidia alium criminis reum deferunt (cf. LXX Dan. 3,8; 6,24). Utro sensu hic dicatur non omnes consentiunt ; sed ex v. 3 satisconcludi potest dispensatorem se reum ad vindictam et fraudem sit inductus; verum id sine ullo narrationis indicio assumeretur;
Ad quid haec parabola tendat Christus ipse clare docet v. 9. Nexum si statuere volueris cum antecedentibus, fortasse dicere poteris, ut in filio prodigo abusus ostendatur divitiarum, ita nunc earum doceri usum bonum ad salutem consequendam et in sequenti parabola inter alia exhiberi poenam quae in altera vita helluoni opibus abutenti reservetur, Cum publicani inter auditores adstarent (cf. 15,1 et 16,14), lis simul via patefit qua illam consequi possint misericordiam quam in antecedente parabola depictam vident. Unde sicut Christus iam supra Luc. 16,4-5. eae tien 459 11,44 eleemosynam commendavit, ita nunc quoque, prout ait S. Cyr., divitibus rationem salutis consequendae ostendit;
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v. 2 e¢ vocavit illum et art ili: quid hoc audio de multa afferunt Schegg, Wetss); minus apte quandoque explicant: cur, quomodo hoe audio de te; redde rationem villicationis tuae, tuae administrationis, dispensationis; 2am enim non poteris villicare ; dominus itaque accusationem veram esse deprehendit. Et ipse dispensator satis prodit se érimen non posse amoliri (/pr.)
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v. 3 ait autem villicus intrase : quid faciam quia dominus meus aufert ame villicationem? fodere non valeo, ad laborem vires non habeo nec usum, mendicare erubesco, scil. tamquam vir eousque in munere honorifico constitutus et nobilis. Ad agrestia opera se putat delicatiorem ; stipem petere pudore prohibetur. In qua deliberatione tandem cogitatione repentina percellitur quam laeta exclamatione approbat v. 4 licatione recipiant me in domos suas ; et quale consilium ipsi in mentem venerit, ex sequentibus declaratur. Nota quam bene narratio conformetur ad modum loquendi secum ac deliberandi quem homines in conditionibus eiusmodi adoptare solent;
16:5
v. 5 convocatis rtaque singulis debitoribus domini sui va exasc0v UNUMquemque accersivit; duo itaque solum exempli causa enumerantur; decebat primo : quantum debes domino meo?
16:6
v. 6 at ille dixtt : centum cados olet Razovs, mensura hebr. n2 capiens 72 sextarios secundum Iosephum (Antiq. 8,2. 9); bath continet sex hin, hin duodecim log, log sex ova gallinacea communia ; ac proinde bath 432 ova; ita rabbini computant (cf. Lwc.); recentiores non consentiunt, dum alii pro bath assignant 39,5 lit. nostrae mensurae, alii solum 20,12 lit. Quaestione hac et responsione vult dispensator debitori graviter in memoriam revocari quantum debeat, quo facta remissione maiorem habeat gratiam; dixitque ili : accipe cautionem tuam et sede, cito scribe quinquaginta; aliam cito ab eo scribi iubet syngrapham (z%¢ sv éodnpatwv dnononas morety S. Cyr. et ita Jans. Luc. quam maxime moveat suspicionem, non est probabile numeros esse solum mutatos vel si finxeris litteris hebraicis esse eos designatos pro P positum esse 3;
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v. 7 deinde ali dixit : tu vero quantum debes? qui at : centum coros tritici, 6 ~d90¢ aequat decem medimnos atticos (cf. losephus, Antig. 15,9. 2), est hebr. 73> vel 25 maxima mensura aridorum aequans decem epha (ergo etiam decem bath); iz ¢/li : accipe litteras tuas et scribe octoginta; huic etiam plura remittit, quia quinta quinquaginta. Et simili modo eum cum aliis quoque debitoribus egisse relinquitur intelligendum (Lwc.). Quandoque putant illos debitores fuisse colonos conductores qui hero tale vectigal annuum solvere debebant; cum enim, uti arguunt, dispensator ille cuperet per totam vitam ab lis iuvariac sustentari, non sufficit tentia fraus fuisset nimis aperta, quia herus vectigalis annui colonorum non potuit adeo esse ignarus, ut dispensator tale attentaret subito immutare cum periculo proximo et certo e spe sua prorsus excidendi hero elusmodi remissionem rescindente statim. Sed se latere posse omnino satorem acceperint quas quot essent herus ignoravit. Neque opus est _ statuere eam esse narrationis vim et significationem in vy. 5 ut ille quamdiu viveret ab iis aleretur; verbis satisfit , si per aliquod tempus donec aliud munus vel aliam administrationem receptum iri sperat. — Quomodo herus rem cognoverit cum ad parabolae doctrinam non pertineat non refertur y.
16:8
8 e¢ /audavit dominus i. e. herus (ef. Jans Mald. Ipr. Calm, Bisp. Schans, Fil. etc.), non ipse Christus, ac si haec verba iam essent evangelistae (uti volunt Erasmus, Lamy) villicum iniquitatis, non fraudem laudat, sed eius prudentiam vel potius calliditatem , quia prudenter fecisset utens ea quam statim perditurus erat auctoritate ad sibi in posterum providendum. Jam Christus ex ea narratione qua in dispensatore utique filius huius saeculi depingitur doctrinam colligere incipit : guda filid huius saeculi i. e. homines mundo dediti et suis cupiditatibus et voluptatibus intenti prudentiores filiis lucts in generatione sua sunt; mundus, cuius princeps est diabolus, dicit peceatum, ignorantiam et neglectum Dei; iam hisce tenebris spiritualibus mundi opponuntur ii qui ad regnum Dei pertinent, qui ideo filii lucis dicuntur, quia Deus est lux et omnis sanctitas et beatitudo, sicut vera cognitio, lucis nomine declaratur (cf. quae dixi ad Is. 26,19) : sunt autem illi fa deitioves: sig THY-Yevecy THY EauTaY, quando agunt inter se. Et sunt prudentiores filtis lucis, quatenus callidiores sunt ad prospiciendum sibi de iis quae ad praesens saeculum et ad commodum vitae spectant quam filii lucis ad curandum et providendum id quod ad vitam aeternam pertinet (lans.; sim, S. Bon. Euth. Theoph.); mali namque, ut ait Salmeron, pro suis cupiditatibus exsaturandis magis sunt industrii et prudentes quam sancti et iusti pro. Dei gloria illustranda vel pro sua salute operanda (sim. Mald. Luc. Ipr. Calm. Sehanz) ; sunt scil. sagaces ut prospiciant rebus suis, ut bene sibi consulant in futurum, id quod exemplo illius diapencipris probatur. Pauci explicant eos esse prudentiores filiis lucis in rebus iisdem et filios lucis in rebus mundanis ab iis vinci; ita Caz. : innumeras astutias et versutias exercent filii huius saeculi pro hac vita quas filil lucis ignorant (similiter Meyer, Wezss). Sed bene notat Luc. hanc non ° esse mentem Christi, qui scil. taxare voluerit iis verbis socordiam filiorum Dei, quod superari se sinerent a saeculi hominibus in promo- _vendis rebus, non saeculi, sed lucis; « iustinon tam prudentes sunt in bonum quam illi in malum, ut praecaveant detrimentum omne bonorum suorum spiritualium, ut evitent quamcumque animae laesionem, ut provideant sibi de bonorum operum copia et prospiciant in vitam futuri saeculi. Alterum quod Iesus ea narratione docet enuntiatur
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v. 9 ef ego vobis dico ; facite vobis amicos de mammona imquitatis; « pulchre autem _ iniquum mammona dixit quia variis divitiarum illecebris nostros avaritia tentabat affectus, ut velimus servire divitiis » (S. Amdr.); sunt quippe divitiae adminiculainiquitatis (ef. Calm. Bisp. Fil.), sunt fallaces (cf. Matth. 13,22; Lap. inter alia); S. Bon. dici iniquitatis, quia pariant divitiae iniquitatem, nisi detur de iis eleemosyna, S. Heer. aliique, quia saepe iniquitate collectae sint. Ipso nomine indicat Christus periculum quod in divitiis latet; quare eo quoque nomine rationem innuit validam, ut quis bene adhibeat divitias. De mammona vide ad Matth. 6,24. Adhortatur itaque, ut et periculum divitiarum avertatur et maxima bona acquirantur largitione eleemosynarum, wt cwm de- feceritis , dav 2xA%n7 Si mammona defecerit, si cessaverit, si Vos opibus destituti eritis in morte, vel (ut alii malunt) si cum rerum omnium fine desierit , recipiant vos in aeterna tabernacula, qua dictione pulchra habetur oppositio ad v. 4 et id quod ille dispensator cupiebat; ex eodem v. 4 etiam colligendum est, eos qui recipiant esse amicos quos quis sibi comparaverit. Sed bono divitiarum usu amici acquiri possunt vario modo; si impenduntur ad cultum Dei promovendum et gloriam, ad evangelii. praedicationem et propagationem iuvandam, ipse Deus, Christus inter amicos recensendi erunt; similiter si ad honorem angelorum vel sanctorum augendum expenduntur, hi nominandi sunt amici ; siad paupertatem aliorum sublevandam, ad xenodochiasustentanda ete. pie ac religiose adhibentur, ipsi pauperes erunt amici, immo Christus quoque ipse secundum id quod dicit : quamdiu fecistis uni ex his fratribus meis minimis mihi fecistis (Matth. 25,40). Ipsi quoque pauperes dici possunt. nos recipere quatenus precibus pro benefactoribus fusis impetrant, ut hi pro Dei gratia mercedem accipiant coelestem et quatur. Quare merito monet Ma/d. duo ex hoc loco colligi et merita nostra et sanctorum pro nobis suffragia (cf. Jans. Bisp. Schanz, Fil.). Ad quid tendat parabola, praecipue in v. 9 declaratur. Verum facile alia quoque doctrinae documenta inde habentur. Ita quod monet S. Hier. : « si ergo dispensator iniqui mamonae domini voce laudatur quod de re iniqua sibi iustitiam praepararit, et passus dispendia dominus laudat dispensatoris prudentiam quod adversus dominum quidem fraudulenter, sed pro se prudenter egerit, quanto magis Christus qui nullum damnum sustinere potest et pronus est ad clementiam laudabit discipulos suos si misericordes fuerint »? Dein obvie fluit applicatio nos non esse bonorum temporalium dominos, sed solum administros et dispensatores et propterea poscendam aliquando a nobis exactam rationem; quare curandum summopere, ut ea secundum Domini voluntatem dispensemus. Pariter, ut ille dispensator prudenter sibi prospexeritin futurum, ita nobis incumbere ut omni cura vitam nostram aeternam in tuto collocemus. —Quae sit praeiudicatarum opinionum vis, inde videre est quia aliqui, uti Meyer, Weiss, ex verbis Christi HUG MG a0 (rey ne 463 ‘elus cognoverit; quae omnia nullam habent ad Deum Dominum applicationem. Etiam alia non posse dici mox deprehendes, si singula in parabola posita ad illa via et ratione referre volueris. Ita Schegy mundum cernit in illo divite homine, qui mundus distribuat bona temporalia omniaque ad voluptates adminis et subsidia, ut haec secundum normam a mundo propositam dispensentur. [lle idee dispensator bona temporalia adhibet et administrat ex norma a Christo praescripta; quare mundus irascitur eique bona adimit, sicut saepe Christiani bonis suis spoliati sunt. Dein in v. 5 seq. videt Schegg id fieri ad quod Iesus iuvenem divitem invitaverit ; dari bona pauperibus et describi quanta fortitudine et firmitate bonus ille dispensator nuntium mundo remittat et ab eius amicitia audacter et longissime recedat. Fateor me non assequi qua ratione haec sit parabolae explicatio. Ex aliis explicationibus unam commemorabo : publicanos qui a pharisaeis habeantur fures, peccatores, homines omni contemptu digni, saepe esse homines probos, prudentes, misericordes. Hanc esse parabolae vim ac significationem. Quod ut suadeatur primum statuitur illum oixovoyoy esse colonum cui ager a domino elocatus sit ea conditione , ut domino solvat partem frugum; de oleo quidem partem dimidiam , de tritico quattuor quintas partes, reliqua sibi retineat (de qua elocandi ratione cf. Lightfoot ad 16,1). Dein istum colonum falso esse apud herum accusatum et herum falsis delatoribus aurem praebuisse; quare rationem esse exactam ab illo statim; hero praesente accedere debitores; inter eos duos gravi debito onustos et cum solvendo non essent pares moestos ac tristes; eos rogari coram hero; et iuberi alterum scribere quinquaginta, alterum octoginta; id vero fieri quia ille oixovouos partem frugum quae sibiiure debeatur donet debitoribus; qua liberalitate herus obstupefactus laudet oixovéuov eumque virum fidum et prudentem agnoscat. — Plura hic arbitrarie supponi quae ex ipsa narratione accipi nequeunt manifestum est. Ita conditiones sub quibus ager elocatus sit eruuntur quia supponitur in vy. 6 ef 7 oeconomum suam partem donare debitoribus. Sed ea assumptione committitur, ut logici aiunt, circulus yitiosus vel petitio principii. Neque ea’ in explicatione intelligitur y. 3 et 4; nam si quamvis administratione iamiam sit privandus tamen adhue iure ei debeantur quinquaginta cadi olei et viginti cori tritici, illa deliberatio v. 4 est valde mira; facilius sibi ipse poterit providere si suam rem retinet quam si eam debitoribus (quos afflictos esse patresfamilias in ea explicatione asseritur) dono dederit. Quare haec explicatio, quae proponitur in Studien et Kritiken 1858 p. 532 seq. pariter eeBHcioute est; alias vide 1. c. 4829 p. 699; 1831 p. 776; 1834p. 313; 1842 p. 1012 ; 1865 p. 723; 1875 p. 656: etiam ptura de hac parabola scripta Weiss Srnec Adhortationem quam ex parabola deduxit Iesus etiam alio modo fulcit et commendat docens malum bonorum temporalium dispe nsatorem se privare plurimis donis ac beneficiis quae alioquin a Domino esset accepturus. Hoc ostensurus praemittit sententiam proverbialem qua id quod plurimum usu venire solet significatur
16:10
v. 10 gua fidels est in minimo et in maiori fidelis est, et qui in modico tniquus est et in maiori iniquus est; ille scil. in minimo qui fidelis est dignus est cui plura committantur, quia et in illis se fidelem praebebit; e contra qui in modico se praestat iniustum, illi maiora a nullo facile committentur, cum nulla appareat spes fore ut in re magna sibi ab iniustitia temperet, e contra re maiore magis quoque cupiditas accenditur. Et ad quid tendant eiusmodi sententiae statim aperit
16:11
v. 11 s? ergo in iniquo mammona fideles non fuistis i. e. non secundum Dei voluntatem administrastis et dispensastis, qua re probatur fidelis administer, quod verwm spiritualia vobis crederentur? simili modo arguit apostolus : si quis domui suae praeesse nescit, quomodo ecclesiae Dei diligentiam habebit, i. e. curam geret ixtyerfoetat; 1 Tim. 3,5, Salm. lans. Ipr.; veram dicitur illud bonum quod semper manet (S. Bon.), quod in divinorum donorum ubere largitione consistit (S$. Cyr.) et eodem fere modo v. 12 et st in alieno fideles non fuistis, dicuntur divitiae alienae, « neque enim divites nati sumus, sed nudi potius » (S. Cyr. Ambr. Bon. Theoph.), sant alienae, externae, quae nec nobiscum nascuntur nec morientes nos comitantur (Salm.) nee apud eum manent qui eas assecutus est (Huth.) et quae pleno iure non possidentur, cum minimo momento vel ipsae nobis vel nos ipsis eripiamur (Jans.) vel potius, cum qui eas habent non domini earum sint, sed dispensatores (Lac.); . sunt eo quoque sensu alienae, quia facile regno Dei et civibus eius — evadere possunt inimicae ac nocivae (Schanz), quod vestrum est quis quoque correctioni occasionem dare potuit), loquitur dominus regni et bonorum coelestium; si vestrwm retinemus haec bona spiritualia tamquam nobis destinata a Deo et proposita designantur. Sed melius. certe convenit, ut dominus dicatur asserere, se non traditurum esse sua bona iis qui in alienis administrandis se non fideles exhibuerint. Proinde si quis bona haec terrestria non adhibet secundum Dei voluntatem (et proinde non se praebet fidelem eorum administratorem) , is sibi ipsi impedimento est ne vera bona spiritualia a Deo consequatur. Et quantopere necesse sit ut quis divitias administret secundum Dei voluntatem, ulterius illustratur
16:13
v. 13 nemo servus potest duobus doménis servire, praesertim si eorum mandata inter se contraria sunt; aut enim unum odiet et alterum diliget, aut uni adhaerebit et alterum contemnet : non potestis Deo servire et mammonac , Servit enim mammonae qui ad opes conquirendas omne iniustitiae, oppressionis, avaritiae genus avide adhibet, qui divitias ad voluptates explendas convertit. Quae utique servitus uti dicit amorem mammonae, ita odium et contemptum Dei. Hoc itaque exemplum, ut S. Cyr. dicit » quam maxime congruit doctrinae in antecedentibus propositae; sant enim duo isti domini qui hominum obsequium expetunt, contrariis voluntatibus praediti et inconciliabilem inter se gerunt sententiam; qui ergo uni voluerit esse fidelis, alterum relinquet et odio habebit. Ceterun vide ad Matth. 6 contextam habetur; quare dubitari potest rectene censeat Ma/d. eam apud Matthaeum alieno loco, apud Lucam suo loco poni. Cur non potius utrimque suo loco? nam eiusmodi sententias quibus vita hominum adeo necessario regitur Christum saepius inculcasse, certe non videtur a vero alienum.
16:14
rum pulsat conscientias (cf. 11, 39). Iudicium vero Dei saepissime plane contrarium esse ei quod homines ferunt ita enuntiat, ut pharisaei intelligere debeant se eo magis apud Deum esse abominationi quo magis apud homines admirationi sint, guia quod hominibus altum est, admirabile et summo in pretio, fonquon excelsum et sublime reputatui abominatio est ante Deum; vedditur causa diversitatis divini humanique iudicii; scil. quod frequenter accidat, ut quod homines admirantur Deus reprobet (Ma/d. Jans. Luc.);id quod multis declarari potest, sapientia enim mundana magna quaedam ac suspicienda res. est apud homines, apud Deum vero teste apostolo stultitia ; et hominibus sublime quiddam est abundare divitiis, honorari ab omnibus, prae se at tales ob fastum et simulationem coram Deo sunt detestabiles (Jans. ). Dein iis qui legis observantiam superbe iactant exprobrat quod e contra ipsi legem quam maxime negligant, evertant
16:16
v. 16 lex et prophetae usque ad Ioannem; hisce scil. regnum Dei praeparabatur (cf. S. Cyr, Euth.) et qui iis patty teste Christo etiam evangelio fidem adhibebit (cf. loan. 5,46); ad eam praeparationem accessit annuntiatio regni Dei adeo clare et potenter facta et a loanne et a Christo et ab apostolis quos Christus misit ad praedicandum ; ex eo and véz< a tempore quo exstitit loannes baptista, regnum Det evangelizatur ; quid vero tali aptam potenti apud pharisaeos effectum est? nihil aliud nisi ut continuo regnum Dei impugnent et omnis eorum scil. de quibus et contra quos sermo est 27 tllud vim facit, illud animo hostili oppugnat (vide quae adnotaviad Matth. 11,12); certum est @:2¢2c0a etiam significare vi irruere in aliquem, alicui vim inferre (cf. LXX Deut. 99,95, Ksth. 7,8), quae notio hic apprime congruit, cum pharisaei ubique se praebeant adversarios Christi et populum ab eo avertere omni studio conentur et hoc loco insuper acrem apud Dominum incurrant reprehensionem. Eodem sensu verba accipit Ca/m. : « minime recens est vestra in veritatem pugna; maiores vestri quam male in prophetas saevierunt, divinasque leges quantopere conculeavere! venit Ioannes Messiae adventum nuntians; illum quo pacto excepistis? quam multa de illo estis oblocuti? ipse ego Dei nomine regnum Dei praedico; prodigia facio qualia nemo edidit loan. 15,24, quales vero vos mihi exhibuistis? me nimirum insectamini, meque et dogmata mea damnatis, in me denique insanissime saevituri ». Id quod Christus pluribus illustrat Matth. 11,16 seq. _berent a partibus Christi. Christus enim doctrina et institutis suis veram legi vindicat auctoritatem et perennitatem, cum illam et impleat et ad veram adducat perfectionem
16:17
v. 17 facilius est autem coelum et terram praeterire quam de lege unum apicem cadere i. e. perire, fieri irritum vel carere impletione. En haec norma valet et viget in regno quod Iesus praedicat, et tamen qui se legis amantissimos ostentant id acerrime impugnant! Quo autem sensu verum sit potius fieri posse ut coelum et terra intereant (quae tamen non interibunt, cum novi coeli et nova terra promittantur 2 Petr. 3,13) quam ut quidquam excidat legis, pluribus exposui ad Matth. 5,18. Atque statim subdit eius rei demonstrationem ex uno exemplo depromptam
16:18
v. 18 omnis qui dimittit urorem suam et alteram ducit moechatur et qui dimissam a viro ducit moechatur; quo exemplo duo conficit ad rem praesentem aptissima ; prius enim ostendit a se veram illam statui sanctitatem et revocari quae in lege reluceat (cf. Gen. 2,24. Prov. 5,18; 7,5; 12,4; 18,22; 19,14. Ecel. 9,9. Eccli. 7,24. Mal. 2,14. 15); divortium enim solum concessum est propter duritiem cordis (Matth. 19,8); itaque a vera illa integritatis specie quam lex proponit alienum est. Dein hanc de sanctitate matrimonii inviolabili doctrinam enuntians acriter perstringit multorum pharisaeorum libidinem et levitatem qua divortia frequenter faciebant. Qui enim placita sequebantur rabbi Hillel, propter causam minimam uxorem dimittebant : si esculenta mariti nimia salsedine aut nimia rabbi Akiba (saeculo primo) dixit : si quis mulierem videat uxore formosiorem, uxorem dimittere licet, quia dictum est : si gratiam non vassequatur in oculis eius (cf. Lightfoot ad Matth. 5,31; Wiimsche ad eundem locum; Grimm, Kinheit der Evang. p. 445). Atque losephus 410 Luc. 16,16-48. saeos obtendentes legem et praetexentes abundantiam omnium rerum esse piis Dei cultoribus promissam; « quibus ille occurrens ostendit inter legem et evangelium sicut promissionum, ita et praeceptorum non minimam debere esse distantiam et maiora quidem propter regnum coelorum, minora vero propter regnum terrarum imperari ab eodem Deo » (Bed. Luc.). Simia liter Theoph. nexum statuit : Christus docet paupertatem, divitias vocat a iniustum mammona, lex vero benedictiones et in divitiis dat; ne quis itax que irridens dicat : quid tu dicis? contrarius es legi? propterea dicit : lex em et prophetae usque ad Ioannem habuerunt tempus. Neque aliter Cav. ans. ae Ipr. Luc. Lamy, statum veteris testamenti durasse usque ad loannem; at : ex eo tempore iam non terrena promitti; non esse mirandum, si maiora et perfectiora exigat, cum in regno Dei lex perfecte sit adimplenda; ne se traducerent tamquam legis contemptorem addidisse v. 17. Aliter S. Bon. Alb., qui putant legis abolitionem et cessationem pharisaeis indicari ne supercilium erigant et glorientur de sua observantia legalium , quippe quae quantum ad litteram et figuram cessent (v. 16) et solum maneant quantum ad intelligentiam spiritualem. Omnino aliter Schegg; existimat enim v. 16- _ 48 iam non pertinere ad Christi responsionem quam pharisaeis deridentibus det, verum ad parabolam antecedentem : aeterna tabernacula vel regnum Dei quod a diebus Ioannis annuntietur appeti quidem magno desiderio ab omnibus (?); at non esse existimandum legem iri abolitum , verum fore ut reddatur perfecta, ita quidem ut qui dimiserit uxorem et , aliam duxerit adulterii reus habeatur. Alii in y. 16 rationem reddi arbitrantur, cur pharisaei sint abominationi coram Deo; iam quidem novum rerum ordinem incipere, in quo lex secundum suam pristinam integritatem et sanctitatem restituatur, cuius exemplum in y. 48 habeatur (Bisp. Meyer, Godet). Sed Weiss hisce censet praeparari alteram sequentis parabolae partem, qua exponaltur quomodo lex et prophetae suadeant et doceant poenitentiam adeoque indicari legem et prophetas suo modo quoque consistere ac valere facta praedicatione evangelica. Cum in lege (Deut: 24,1 seq.) divortium concedatur libello repudii scripto, non satis accurate dicitur adduci y. 18 tamquam argumentum vel exemplum pro legis duratione(cf. Bed. Schanz, Fil. Meyer, Keil); sed profertur potius ut ostendatur quomodo integritas morum perfectiore doctrina a Christo in tuto collocetur (cf. S. Bon. Cai. lans. Luc. Lamy, Bisp.). An- - gustius quoque v. 17 concipiunt qui id solum enuntiari censent ea quae de Messia, de populi Israel ruina, de vocatione gentium praedicta sint esse eventu complenda (cf. S. Cyr, uth. Calm.). Singulare est quod habet Tertullianus (c. Marc. 4,34) quem Jpr. sequitur, quia Iesus mentionem fecisset Ioannis, voluisse in v.18 sententiam iaculari in Herodem qui et suam uxorem, Aretae regis filiam dimisisset et aliam, fratris uxorem, contra legem duxisset. Etiam magis singulare est quod Weiss arbitratur y. 48 esse allegorice interpretandum : si quis propter novum ordinem regni Dei Be legem deserat eodem modo coram Deo esse reum adulterii, quo reus est ‘i qui lege per evangelium regni abolita legem retinuerit; illum peccare contra vy. 17, hune contra v. 16. — Quae singula refutare non opus erit. - Longe plerique hic, uti Matth. 11,42, intelligunt mi ets adchy Bratetar de magno desiderio et conatu quo quisque in reenum Dei ingredi studeat; unde exponi quam praeclaro successu evangelium annuntietur idque pharisaeis deridentibus opponi; etsi illi contemnant praedicationem, tamen alios omnes vi conari in illud ingredi. Vel ut alii Bratecda: concipiunt : omnis compellitur i. e. ipsa praedicatio magna vi exercetur, ita ut quasi impetus fiat in omnes quo veluti propellantur ad regnum Dei in se admittendum. Haec explicatio aliquo modo posset tolerari, si rem spectas, quia loannes et Christus certo urgebant homines ad poenitentiam. Sed obstat quod communiter Biateo9a. tempore praesenti nonnotione passivaadhibetur. Priorem yero acceptionem non possum probare, quia non video quomodo verum sit omnes vel plerosque a diebus Ioannis baptistae magna quadam vi et contentione conari ut in regnum Dei ingrediantur. Aliud, puto, evangelica narratio et ipsa Christi verba docent (cf. Matth. 11,16; 13, 13-15; 12,39-45. Marc. 6;5. Luc. 4,29; 7,23. 34-35; 10,3. 10-16; 11,29-32; 12,56; 13,6-9; 14,17-24 et similes parabolae apud Matth. de incredulitate Iudaeorum; loan. 3,19; '4,44; 6,26. 36; 7,1. 12. 20; 8,48. 59; 12,37; 15,22 etc.). Unde alii explicant de eo quod omnes facere debebant, vel, uti Keil, omnis qui utitur vi ingreditur in regnum Dei. Ita res quidem dicitur vera ; at quo iure verba in eum sensum detorquent? Christus sequenti parabola, ut Clemens alexandrinus dicit (Strom. 4; M. 8,12%1), illustrat id quod antea dixerat, neminem posse Deo servire et mammonae. Quam doctrinam pharisaei deridebant. Quare in eos quoque parabola vertitur. Qualia supplicia abusum divitiarum in altera vita consequantur graviter monet; verum simul in Lazaro depingit -illud : beati pauperes, et summam hisce in terris paupertatem et miseriam in aeternitate donari posse eximia beatitate. Quae doctrina pariter accommodata erat ad fastum pharisaeorum deprimendum. Neque enim errabimus si pharisaeos paupertatem contempsisse et veluti malibris talmudicis et in midrasch schemoth recensentur paupertatem malum esse aiunt peius omnibus plagis aegyptiacis in unum collectis ; esse paupertatem omnibus afflictionibus graviorem; pauperem annuqui vivi tamquam mortui considerari debent; paupertatem esse intolerabilem; quare merito potius omnes perpessiones essent eligendae, si optio daretur, quam paupertas (cf. Wiinsche, ad Matth. 19,22). Similem itaque opinionem multorum animos etiam Christi tempore occupasse eo magis probabile est quia in lege puis Dei cultoribus abundantia bonorum terrenorum promittebatur. Quare haec de Lazaro pauperrimo et adeo afflicto narratio aptissima erat ad falsam illam opinionem evertendam et ad consolandos illos qui semper maximam generis humani partem constituunt. Describitur homo dives qui opibus suis omni modo fruitur neque quidquam ad miseriam et pauperiem aliorum impendit;
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v. 19 homo quidam erat dives qui induebatur purpura et bysso, habitu itaque quo pretiosior ac magnificentior, delicatior ac mollior reperiri non poterat. Purpura enim ornatus erat regum ac principum; ex bysso autem, specie lini tenuissimi et mollissimi, vestes conficiebantur quae mollissime corpus attingerent; « purpura quidem exterioribus vestibus serviebat propter coloris splendorem et suavitatem , byssus autem propter mollitiem interioribus » (Luc.) et epulabatur quotidie splendide <)- gpawvouevos cf. 12,19; 15,23. 24. 29; continuo vitam lautam, deliciis plenam degebat. Haec commemorari ait Caz. quia signa sint animi dediti totaliter vitae sensuali quae iuncta sit cum summa inhumanitate, uti ex v. 20 colligitur. Significantur in voce, ut Jans. notat, non tantum epularum deliciae, sed quod optima utens sanitate eas cum laetitia et iucunditate sumpserit, significantur reliqua quae ad hilaritatem conviviorum faciunt, ut cantus musices etc. et Axpred¢ quoque ad omnem convivil magnificentiam et splendorem refertur. Habuit vestes, lauta convivia quotidiana, quae pertinent ad snlendane et His tribus divitis conditionibus opponuntur tres alterius conditiones plane diversae (lans.)
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v. 20 et erat quidam mendicus xiwyo¢ pauper, nomine Lazarus, notant divitem non efferri nomine quia Deus impios humilem scio , superbum divitem nescio » (S. Greg. hom. 40 in evang. ; Cat. lans. Luc. Schegg, Fil.). Pauperem donare aliquo nomine ipsa narrationis serie postulabatur, siquidem dives ille et Abraham aliter autem convenientissime Lazarus, quod nomen frequens erat apud ludaeos et sua significatione ad pauperis sortem aeternam aptum; est enim idem ac 115s Eleazar i. e. Deus auxilium (est) vel adiutus a Deo (cf. Lightfoot ad h. 1. et ad loan. 11,1). Hoc autem nomen ideo quoque a Christo esse selectum probabile est quia ex vy. 27 et 30 prophetice innuit fore ut pharisaei non crederent etsi ad eos Lazarum a mortuis suscitatum miserit; gui tacebat ad ianuam eius, nuady dicit et portam maiorem domus magnae vel palatii et anteriorem aedium partem, vestibulum, w/certbus plenus, tali quasi veste plena dolorum “tue. 16,24-99. cE ae 413 indutus; miseram eius conditionem oratorie prosequitur et a contrario divitis luxu et inhumanitate exaggerat S. Chrysostomus (de Lazaro, concio 1; M. 48,975 seq.);
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v. 21 cupiens saturari de micis quae cadebant de mensa divites et nemo ili dabat; vide lect. var.; voce emiOuy.oy satis ostenditur, illud e¢ nemo zit dabat esse rectum verborum interpretamentum (cf. Luc. Schanz, Fil. Meyer) vel saltem eum de iis quae cadebant de mensa divitis non fuisse saturatum, sed si quid acceperit parum accepisse ad famem depellendam. Insuper adeo erat debilis et fractis viribus, ut ne canes quidem posset abigere, sed quasi vivum cadaver iacebat (S. Chrys. |. ¢.), sed et canes veniebant et lingebant ulcera eius; putant aliqui hisce quoque damnari inhumanitatem divitis, accessisse canes quasi compatientes et lingendo vulnera aliquod levamen ei attulisse, id quod ex eo colligunt quia canes propria lingua, ut S. Cyr. ait, suis morbis medicinam facere solent (cf. cat. 1. ec. 103% : canes homine ipso humaniores saniem tollebant et emundabant). Sed bene advertit Ma/d. non id egisse Christum ut doceret quid Lazarus levamenti, sed quid miseriae dolorisque habuisset. Novo itaque dolore afficiebatur cum linguis canum vulnera refricarentur (ef. Theoph. Euth. Alb. Luc. Schegg, Schanz, Fil. Sp. Ed. Wp. 279). Demum morte liberatur v.22 factum est autem ut moreretur mendtcus et portaretur ab angelis in sinum Abrahae ; en merces paupertatis, miseriae, dolorum, contemptus, quae omnia maxima patientia sustinuit neque felicitate et inhumanitate divitis offensus contra Dei providentiam murmuravit. Quem ille ne aspectu quidem dignatus est, eum angeli, principes coelestes, honorifice portant in sinum Abrahae i. e. ut intima cum Abraham patriarcha societate iunctus pace ac quiete frueretur. Christus etiam hic ostendit nobis angelos tamquam missos in ministerium propter eos qui hereditatem capiunt salutis. Etiam apud Iudaeos erat sententia recepta animas iustorum per angelos ferri in paradisum (cf. Lamy, Calm. Schegg, Lightfoot, Wetstein, Ed. Wiinsche p. 467), sicut apud rabbinos frequens fit mentio sinus Abrahae. Est enim Abraham pater fidelium; quare fideles pie vita functi ad patris quasi amplexum pervenire et apud eum beate quiescere et cum eo pace frui censentur, Cui sententiae via sternitur, cum mori dicatur idem esse quod ire ad patres in pace, apponi ad populum suum, congregari ad patres (cf. Gen. 15,15; 25,17; 35,29; 49,32. lud. 2,10 etc.). Etiam dives communi mortalium sorte abripitur; verum de eo aliter sermo fit : mortuus est autem et dives et sepultus est in inferno; vide lect. var.!; in graeco xa éréey; en finis omnis splendoris et magnifi- 1. §. Augustinus modo habet solum : et sepultus est, modo sepultus est in inferno; illud centiae; fortasse dives maxima pompa funebri ad tumulum elatus est; at ibi desinit omnis gloria; corpus traditur vermibus et corruptioni. Bene monet. S. Chrys. : « ne leviter praetercurras, dilecte, illud sepultus est; hic considera mensas argento circumtectas, lectos, ornamenta, unguenta, aromata, vini optimi copiam, eduliorum varietates... omnia cinis, omnia favilla et pulvis, lamenta et luctus; tune declarabatur quod possint divitiae » etc. Ita quidem de corpore. Iam quid de anima? et in inferno
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v. 23 elevans autem oculos suos cum esset in tormentis, nota pluralem numerum, vidit Abraham atonge et Lazarumin in infimo itaque loco collocatus est. Exprimitur autem, ut Madd. dicit, divitis miseria etiam ab iis qui longissime abessent opem petentis; usitatum enim esse ut qui in gravissimo periculo sit constitutus huc illucque circumspiciat et quemcumque quamyis longe prospexerit, eius imploret auxilium;
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v. 24 e¢ cpse clamans dizxit : pater Abraham, miserere mei; Magna poena magnum clamorem provocabat; patrem appellat communem paternae commiserationis eum monens quam filio infelicissimo ne deneget precatur, et mztte Lazarum, ut intingat extremum digitt sui in aquam, ut refrigeret linguam meam, quia crucior in hac flamma; adeo pauper est, ut ne guttam quidem aquae in sua habeat potestate (S. Chrys.); quem in vita aspectu plane indignum quam minimum est quod efflagitat? In flamma constitutus et ardens totus guttulam aquae ad refrigerium petit! plus petere non audet. Quae itaque sortis mutatio quam brevibus et simul quam efficacibus bat qua se exspoliare non poterat; pro epulis ariditas et desiderium guttae de digito pauperis » (S. Awg. serm. 36,6). Ne hoc minimum quidem solatium ei conceditur
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v. 25 et dixit alli Abraham : fili téxyov, blande quidem eum alloquitur neque carnis cognationem diffitetur; sed eo gravius feriunt verba quae summa,cum tranquillitate respondet: quasi nulla miseratione tactus rem aequissimam et iustissimam ei exponens, recordare quia recepisti bona tn vita tua, bona tua, uti graece bene habetur, i. e. illa quae vera bona censebas (S. Chrys. cone. 7,5; M. 48,1052); illud scil. tangitur, quia felicitatem dilexit eudoulonee aliam vitam praeter istam in qua superbus tumebat amavit (S. Awg. qu. evang. 2,38); illa bona quae sola appetiit, in quibus solis suam constituit felicitatem cultu Dei et operibus bonis plane neglectis (ef. ‘iam is hoe loco consolatur consolatione afficitur, tw vero cruciaris; en prior ratio cur omne solatium negandum sit; altera petitur ex eo quod fieri nullo modo potest, ut quidquam levaminis praebeatur; Vv.
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26 et in his omnebus i. e. insuper, praeterea, inter nos et vos chaos yzou0 hiatus, vorago, ergo intervallum quod transiri nequeat magnum firmatum est, decreto immutabili est constitutum, wt hi gui volunt hinc transire ad vos non possint neque inde huc transmeare; conditio itaque descripta est immutabilis, supplicium acternum, nullo levamine ne minimo quidem mitigandum (Theoph. Cai. Mald. Ians. Luce.). “ Cum itaque pro se nihil impetret, pro aliis aliquid consequi expetit
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v. 27 et ait + rogo ergo te, pater, ut mittas eum in domum patris mei;
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v. 28 habeo enim quinque fratres, ut testetur illis, ne et ipst veesse vitam alteram et in ea severe puniri facinorosos. Quaerunt quo animo id petat; « qui noluit suo tempore pauperis misereri, fratrum suorum sero misertus est » (S. Awg. serm. 41,4; similiter Theoph.); alii censent non ex tali affectu commiserationis eum petere, sed ne ipsius tormenta fratrum consortio augeantur (AJ. Jans. Luc. Estius) ; evasuros miseriam ; unde appetere, ut sui evadant, ut vel sic in suis Neque enim, ut bene Ma/d. monet, quaerendum est quo animo Christus id eum petiisse finxerit. Nam, uti in aliis, ita in hoc quoque colloquio id notandum est, rem non vere esse gestam, sed a Christo nobis proponi, ut aliqua doctrinae capita illustrentur. Vult itaque Christus docere non esse exspectandum ut a mortuis doceamur ; immo frugem resipiscunt neque acturos poenitentiam etsi quis a mortuis redux eos adhortaretur. Hoc ut Christus inculcet hoc nobis colloquium phetas, quorum scil. libri in ‘synagogis leguntur, quorum monitis et minis ad poeniténtiam invitantur et de Deo iusto iudice edocentur; Abraham; id non sufficit; sua scil. experientia doctus ita se loqui debere existimat; vel potius Christus perstringit opinionem qua quandoque homines tenentur : sed si quis ex mortuts verit ad eos poenttentiam agent;
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v. 34 att autem ill: st Moysen et prophetas non audiunt , neque St quis ex mortuis resurrexertt credent nacbjcovza. lis persuadebitur, patuit. Misit illis Christus revera Lazarum ex mortuis ad vitam revocatum et quid in eis effectum est? tantum aberat, ut eo miraculo melius de Iesu eiusque missione et doctrina edocti resipiscerent, ut et Iesum et Lazarum interficere vellent (cf. S. Chrys. conc. 4,2; Bon. cat. Cr. Theoph. Euth. Alb. Cat. Tans. Mald. Luc. Ipr. Lap. Lamy, Calm. Reischl, Bisp. Fil.). Simul Iesus indicat etiam suam ipsius resurrectionem multos esse rélicturam in sua incredulitate. Neque dici potest quia Christus non apparuerit pharisaeis etiam tale quid non innui (Schanz) ; nam pharisaei omnino sciebant ex testimonio militum custodum praedictionem Christi esse impletam : ergo id quod verbis enuntiatur revera evenit : neque si quis ex mortuis resurrexerit credent; unde merito dicendum cum plerisque Christum id quoque voluisse indicare. Docet itaque Christus ad quam diversam sortem in altera vita adducatur dives qui voluptate et luxu fruitur neque amicos sibi comparat de opibus suis et pauper qui pauperiem morbosque molestos patienter subit. [lum manent tormenta sine ulla levaminis spe; hic recipit consolationem. Haec vero documenta Christus non nude proponit sed vestit narratione quadam parabolica. Quare in explicatione sedulo distinguere oportet , quid referendum sit ad ipsam doctrinam, quid pertineat solum ad modum hance doctrinam ope narrationis exprimendi. Ad hunc modum spectant varia quae necessario erant. fingenda, ut doctrina ea ratione possit exhiberi. Ita ut sortis utriusque mutatio ipsa re describatur, dicitur dives cum ipse esset in tormentis vidisse Lazarum in sinu Abraham placide quiescentem; ut supplicii magnitudo explicetur, dives ipse inducitur loquens , misericordiam patris Abraham implorans et minimum quid levaminis efflagitans. Quod non plus rogat efficaciter ostendit omnem spem misero esse ademptam. Ut lis qui Iesum audiunt ratio reddatur de utriusque sorte adeo diversa Abraham loquens inducitur; ut:supplicium ostendatur nulla re ne minima quidem posse mitigari, ille inducitur guttuJam aquae petens quae tamen non conceditur etc. Unde sequitur cavendum esse ne singula curiosius ad > conditionem vitae alterius transferantur. Quare variae quaestiones quae propositae sunt ex hac narratione parabolica non erunt solvendae vy. g. videantne damnati beatos et beati damnatos; sciantne damnati quid cognati in terra agant, vel quomodo de illis sint solliciti; vel possintne optare ut ii convertantur et alia huiusmodi. Quare dubito liceatne cum S. Gregorio - (Moral. 15,53; M. 75,1112), Fab. colligere quidquam boni affectus erga cognatos inesse damnatis, vel cum Jans. ex responsione Abraham sanctos pium etiam erga damnatos gerere affectum. Nam ut bene monent Gordonus, Mald., parabolae etiam fiunt ex his quae fieri nec solent nec possunt, et prout Calm. monet, in parabolis non ubique est quaerenda historiae veritas. | Sed estne haec narratio revera parabola? Utique fuerunt qui hoc loco rem vere gestam a Christo narrari putarent. Ita Zertullianus ide anima 7; tamen sententiae nescio num quis accedere velit. Auctor demum quaestionum ad orthodoxos neque parabolam esse ait neque historiam, sed 6rotutwcw Adyou Stdacxadtay éyovtos (qu. 60; MW. 6,1301).
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καί (οἵ, χα, 54) n'indique pas nécessairement une suite que Jésus aurait ajoutée dans la même circonstance. Le discours s'adresse aux disciples (dans le sens large), car le ton est confidentiel, surtout dans les explications qui suivront (10-13). L'homme est riche (cf. v. 19), et non εὐγενής (x1x, 12), pour bien marquer le thème de la richesse. Nous avons rencontré (xu, 42) un οἰκονόμος qui était un esclave, quoique placé au premier rang. Celui-ci devait être un homme libre, sans quoi le maître des biens n'y mettrait pas tant de facons. Un οἰχονόμος comme celui dont parle Josèphe (Ant. XII, 1v, 7) occupait une très haute situation et aurait été en latin un procurator. Vüllicus est le régisseur d'une ferme, ce qui était peut-être le cas concret. — διαδάλλειν indique une intention hostile, et l'accusation pourrait être fausse (Dan. πὶ, 8 s.; II Maceh. 1m, 44). Lci elle était sùrement fondée, puisque l'intendant n’essaie pas de se justifier et se conduit en malhonnète homme, mais ce n’est pas le point. Fondée ou calomnieuse, la dénonciation trouve accès auprès du maître.
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φωνήσας, cf. xix, 45; Jo. 1, 48, etc. — τί τοῦτο s'expliquerait très bien en grec, τί étant le prédicat de τοῦτο, dé. Pat. Gorg. 452 D, mais dans ce dernier passage le relatif n’est pas sous-entendu comme ici. Il faut donc reconnaitre une tournure sémitique, comme τί τοῦτο ἐποίησεν ὁ θεὸς ἡμῖν (Gen. xLu, 28), plutôt que de traduire : « Pourquoi apprends-je cela? » Cf. Act. xiv, 15. « Qu'est-ce que j'apprends » est moins une question sérieuse qu'un reproche assez vif. Le maître sait déjà à quoi s'en tenir sur la culpabilité de l'économe, mais il veut savoir où il en est, el il suppose que l'infidèle, percé à jour, n'osera pas le tromper davantage. C'était lui laisser un répit dont il saura profiter. — δύνῃ (NBDO, elc. au lieu de δυνήσῃ) est la 2e pers. de l'ind. présent, pour δύνασαι, donc potes et non poteris. La sentence est dès à présent définitive, mais le maître ne menace de rien de plus. Le reproche de dissiper les biens n'implique pas n“cessairement des vols ou des faux qui mériteraient une peine plus grave. D'ailleurs cela dépasserait la perspective de la parabole. Un papyrus d'Éképhantine (223-222 av. J.-C.) nous indique comment se rendaient ces comptes. Le parallèle n'est pas tout à fait exact, car il s'agit de fonctionnaires responsables de dépenses pour un temple. Euphronius n'ayant pas trouvé Milon à son poste lors de son inspection lui enjoint de venir vers lui avec tous les documents écrits pouvant justifier de son administration et afin de lui donner des explications verbales : χομίζων [π]άντα τὰ γράμματα καὶ [εἴ τι ἄλ]λο ὠικονόμηκ[ας] καὶ ὧν πεποίησαι διαγραφῶν τὰ ἀντίγραφα (les copies des devis}, [βου]λόμεθα γὰρ συνλαλῆσαι περὶ ὧν ἐπέστει[λ]α (1x, L LE si l'on se contentait de copies, la fraude était plus aisée.
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Aussi l'économe ne se préoccupe-t-il pas d'échapper à un châtiment plus sévère, mais seulement de pourvoir à son avenir. Les postes de confiance où l’on surveille les autres sans rien faire lui étaient désormais interdits. À qui travaille, on ne demande que de faire son ouvrage; mais il n'avait ni le goût ni la force qu'il eût fallu, et, s’il avait dépensé sans compter son argent ou celui de son patron, c'était sans doute pour se donner les airs d’un gentleman; pouvait-il s'abaisser à la mendicité? — εἶπεν ἐν ξαυτῷ cf. vir, 39; xvmr, 4. — ὅτι après τί ποιήσω, Cf. xt, 17. — σχάπτειν (vi, 48; x, 8) est le cas typique de l'ouvrier qui prend peine, dans un temps où il y avait peu d'industrie; nous disons encore « un piocheur », même du travail intellectuel, — ἐπαιτεῖν, XVI, 35 + N. T., demander avec instance, comme font les mendiants. 6. Barous (T Η V) et non βαδους (8). 7. om. καὶ a. λεγει (T H) plutôt que add. (S V).
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μετασταθῶ, cf. Dion Cnnys. 11, 75 (éd. Arnim) : Exetvoy ἐχποδὼν ἐποιήσατο xai μετέστησεν, ὡς οὐχ ἄξιον ὄντα ὀασιλεύειν. Il ne fait plus les fonctions d'économe, mais il occupe encore le poste pour rendre ses comptes. — δέξωνται n’est pas impersonnel; il a en vue ceux dont il va faire des obligés. L'idéal était donc de ne rien faire, sans être un objet de dérision. Tout à coup notre homme a trouvé. Certains débiteurs de son maitre pourraient devenir les siens! Sa position auprès d'eux sera celle d'un parasite, mais d'un parasite complice qu'on ne peut mettre dehors. Il pense tout haut; le lecteur comprendra par la suite. Les fripons hésitent à mettre leurs mauvais coups sous des formules trop claires, même à leur usage. C'est d'un naturel bien senti.
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Kat après un monologue (cf. xv, 20). Un χρεοφειλέτης (vi, 41; Prov. xxix, 43; Job xxxr, 37) est un débiteur. Ce n’est donc pas un fermier en retard pour une redevance. Ces gens ont acheté des produits de l'exploitation agricole parce qu'ils étaient pressés — cas surtout fréquent pour l'acquisition des semences — et, comme ils ne pouvaient pas payer, ils ont laissé des billets. Aussi l'économe demande « combien » ils doivent, ce qui s'entend ordinairement de l'argent. S'ils répondent par des objets en nature, c'est que le’ contrat a été fait de la sorte, la somme à payer étant fixée pour la saison d'après Le cours des denrées, cours qui n’est établi qu'après un certain temps. C'était du moins naguère l'usage en Palestine. Le raisin valait tant une aunée et tant une autre; le prix donné par le couvent latin faisait loi, mais lui était d'abord imposé par une sorte de consentement général. Naturellement l'économe connaît le chiffre, puisqu'il a le billet; s’il le demande ce n'est pas tant pour le lecteur, car Le. aurait pu le prévenir autrement, que pour avoir l’aveu du débiteur. On est d'accord sur le chiffre; la diminution sera donc une pure faveur.
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βάτος est le mot hébreu bath, qui avait passé en grec et que Josèphe (Ant. VIII, τι, 9) estime à soixante-douze seliers (ξέστης), mesure romaine, et qui équivalait à environ 38 litres. Cent baths ou 3.800 litres auraient valu avant la guerre environ sept mille francs. Certains mss. on! préféré le mot grec xédoç mesure estimée à 30 litres. — S'il.ne s'était agi que de changer le chiffre, l’économe n'aurait eu besoin de personne; mais la rature pouvait être découverte; mieux valait refaire le billet. Ceux qui achetaient tant d'huile à la fois étaient sans doute des commerçants qui savaient écrire. — τὰ γράμματα au pluriel comme souvent pour désigner un titre. — ταχέως ne s'applique pas à καθίσας, car on ne peut guère gagner de temps en s’asseyant, mais à γράψον. Le débiteur n'a pas à délibérer, son avantage est si clair! et l'économe accoutumé à traiter avec les fils de ce siècle ne suppose pas un instant que sa conscience va protester. Mais il pourrait perdre du temps à soigner sa calligraphie, etc., et il faut faire vite, car on pourrait être surpris.
16:7
Le κόρος est encore un mot hébreu, kor, valant d’après Josèphe (Ant. XV, rx, 2) dix médimnes attiques, soit 589 litres, d’après la valeur hellénistique du médimne (art. Medimnus dans Saglio), et en tout 589 hectolitres, valant environ treize mille francs avant la guerre, quanlité moins l'orte à proportion que celle de l'huile, à cause de la consommation courante du blé, mais qui donnait lieu à un bénéfice presque aussi considérable pour le débiteur, même en ne réduisant que de 20 0/0 (Jül.). Le prix du blé dont l'urgence est extrême varie encore plus que celui de l'huile. — L'énuméralion ne continue pas, mais il est clair que ces deux cas ne sont que des échantillons du procédé employé par l'infidèle intendant.
16:8
Le κύριος est le maître de l'économe et non Jésus, puisque celui-ci se met en scène au v. 9 où κἀγώ ne peut signifier : Je (dis) aussi à vous (contre Wellh.). Mais plusieurs (Jül. Hoitz. Loisy, etc.) soutiennent que si Luc ἃ distingué le propriétaire et Jésus, c'est parce qu'il ἃ prêté à Jésus une explication de la parabole (v. 9) qui n'était pas celle que le Maitre avait d’abord donnée au v. 8. D'après Jülicher (suivi par Loisy), c’est Jésus qui dans le v. 8 louait l’économe infidèle de sa prudence, et le sens de la parabole était une invitation aux fils de lumière d'être aussi prudents entre eux que les fils de ce siècle le sont avec ceux de leur espèce. Comprenant d’ailleurs qu'une simple invitation à la prudence banale n'avait pas besoin de parabole, Jülicher met en jeu cette prudence spéciale qui ne désespère pas, ct qui sait tenir jusqu'au bout, qui profile résolanment de ce qu'elle a sous [8 main pour assurer l'avenir. Mais alors, comme dit Wellhausen, pourquoi exelure de la lecon la richesse qui joue ici le rôle principal? Le sens de la parabole est done donné au ν. 9 et le v. 8 contient seulement l'impression faite sur le propriétaire par la conduite de son intendant, approbation à la fois et condamnation, qui achevaïit de caractériser la conduite de l'habile infidèle. Il ne fant cependant pas oublier que c’est Jésus qui raconte la parabole, et en mentionnant l'approbation (v. 88), il peut très bien l'expliquer de-son point de vue à lui (8b). La parabole tourne court, car ce n’est pas un récit écrit pour lui-même, et il faut supposer que le maître a pu constater l’heureux succès de la rouerie. Son intendant est une canaille, satisfaction est donnée au sentiment moral en le nommant οἰχονόμος τῆς ἀδικίας, tournure sémitique, comme xvrr, 6 6 χριτὴς τῆς ἀδιχίας. Mais on peut très bien admirer Fhabileté avec laquelle on ἃ été joué. Ce qui arrête Jülicher c'est que, en faisant condamner le coupable, le maître eût facilement changé son succès en confusion. Mais préeisément il ne le pouvait guère, tant les mesures étaient bien prises, et c'est ce qu'explique le v. 8e. Il faut convenir que le maïtre n'aurait sans doute pas exprimé sa pensée par une opposition entre les fils de ce siècle et les fils de lumière. Cela est de Jésus. Mais aussi le style n’est pas direct, le second ὅτι explique la première pensée. οἱ υἱοί avec un génitif qui le quahfie est un hébraïsme. Au siècle présent, le style rabbinique oppose régulièrement le siècle futur, maïs ce ne peut être le cas ici, puisque les fils de la lumière vivent aussi dans le temps présent. On ἃ υἱοὶ φωτός Jo. χη, 36; 1 Thess. v, 5 el τέχνα φωτός Eph. v, 8. On n'a pas relevé cette expression avant le N. T. Les uns sont plongés dans [65 intérêts du temps, les autres sont sans doute atlirés vers la lumière qui vient de Dieu. Les premiers (xx, 34) sont plus habiles εἰς τὴν γενεὰν τὴν ἑαυτῶν, non pas dans la sphère de leur activité, c'est-à-dire dans le maniement des choses temporelles (Ve. in generatione sua), mais, comme l'indique clairement l’aceusatif, dans la manière d’aborder les hommes de leur sorte; γενεά est le groupe des contemporains ordinairement animés des mêmes sentiments (rx, 41; σι, 29, etc.}). L’économe avait su prendre les débiteurs par l'intérêt, il en avait fait ses complices, il était assuré de leur silence — et de leur bon accueil. Cette réflexion est tout à fait en harmonie avec la parabole, mais elle est désolante. Elle conclut que, dans les affaires, les fils de lumière sont ordinairement dans un état d’infériorité. Jülicher leur fait dire par Jésus : ne soyez pas moins prudents entre vous. Mais ils ne vivent pas qu'entre eux. Et quand ils Inttent avec les autres, fûüt-ce avec la dernière énergie, ils ne peuvent toujours, pas employer les mêmes procédés. La sagesse humaine ne peut rien tirer de cette constatation qu'une intense mélancolie. Mais il y a mieux à faire, et les fils de lumière l’emporteront aisément, si au lieu de s’absorber dans une lutte inégale, ils se mettent au-dessus des biens de la terre par le détachement.
16:9
C’est ici le coup d'ailes, la lecon religieuse de la parabole. La vraie habileté, celle des fils de lnmière, consiste à donner l’aumône en vue de l'éternité. La parabole est transposée, sans être traitée comme une allégorie, car il n'est pas exact de dire que « l'économe figure maintenant le riche bienfaisant, les débiteurs figurent les pauvres; la déposition de l’'économe représente la mort du riche » etc. (Loisy, 11, 163). En effet, comment un fripon peut-il figurer un riche bienfaisant, des débiteurs malhonnétes les pauvres, et surtout comment la déposition de l'économe qui le: force à agir vite peut-elle représenter la mort après laquelle il n’y a plus rien à faire? Dans l’allégorie les traits inventés devraient convenir à la situation réelle. Ici il y a seulement, comme dans toute parabole, une situation comparée à une autre par un de ses aspects. C’est ce que savent Jülicher et Loisy, mais ils restreignent arbitrairement la comparaison, qu'ils disent primitive, à l’habileté et à l'énergie. Elle va plus loin : de même que l’économe a su se faire des amis en ce monde, sachez vous faire des amis dans l'autre, non pas en trafiquant malhonnêtement de l'argent, mais en vous en dépouitlant au profit des pauvres. On ne voit vraiment pas de quel droit on interdirait à Jésus d'avoir eu cette pensée, pour le cantonner dans une recommandation sur laquelle on ne saurait même se mettre d'accord. Il est vraiment trop aisé, après avoir ravalé la parabole à ce niveau de la juger « d'invention assez faible ». Encore ne devrait-on dans aucun cas « être tenté d'y voir une transposition réussie de la parabole du Serviteur impitoyable dans Matthieu » (Loisy, π, 161). — μαμωνᾶς (dans ce passage 9. 11. 13 et Mt. vi, 24 + N. T.) est un mot araméen NY de la forme magtol, pour ponr, « confié, déposé » (DaLman, Aram. Gram. 2 éd. p. 170 note ἢ), qui a passé dans le Talmud et qui avait un équivalent en phénicien : Lucrum punice mammon dicitur (Auc. De serm. Dom . in monte 1, 14, 47). On trouve dans Hénoch rxrr, 10 (Livre des paraboles) : « les biens de l'iniquité ». Jésus ne veut pas dire que toute propriété soit injuste, et il ne parle pas non plus seulement des biens mal acquis. La richesse, si elle est un objet de convoitise déréglée, si on s’y atlache trop exclusivement, on peut dire telle que les fils de ce siècle l’acquièrent et la comprennent, peut ètre nommée une chose d'iniquilé. On est trop heureux, avec une chose si vile, de pouvoir se faire des amis. Cette générosité deviendrait intéressée — sans être coupable pour cela — si ce but était clairement et uniquement déterminant; mais ἵνα peut signifier le résultat, comme χιν, 10. — ἐκλίπητε (Vg. defeceritis\ serait une allusion directe à la mort; mais éxkfrn, lecon mieux attestée, doit se raporter indirectement au même moment (Loisy : « le moment de la mort ou le jour du grand bouleversement » 11, 462), où les richesses nécessairement disparaissent, et où l’homme se trouve sans rien. Il n’est point, ici question ni de près ni de loin du prétendu grand bouleversement qui amènerait le règne de Dieu sur la terre, mais de la migration de Fâme qui va en paradis. — δέξωνται est encore moins impersonnel qu’au v. 4, et se rapporte naturellement à φίλους. H n’est pas étonnant que les pauvres soient aussi les amis de Dieu (cf. v. 19 ss.). 12, vustegov (T S V) et non ἡμέτερον (H). Il y a un contraste entre cette fuite des richesses et les tentes éternelles. On lit dans IV Esdras 11, 11 : dabo οἷς tabernacula aeterna, mais l'introduction (1 et u) est chrétienne. Pourquoi les tentes, demeures instables, sont-elles le mot choisi? Peut-être parce qu'elles sont ordinairement groupées et parce qu'on y pratique plus ordinairement l'hospitalité.
16:10
La maxime est générale et ἃ pu | être employée dans la parabole des talents (Mt. xxv, 21) et des mines (Lc. xix, 17). La première partie est assez évidente; la délicatesse dans l'honnêteté, le soin appliqué aux moindres choses, émanent d’une volonté qui ne fléchira pas dans les grandes occasions. Ordinairement aussi celui qui n'est pas scrupuleux pour peu de chose n’hésitera pas à commettre de grandes injustices. L'honnêteté est tout d’une pièce, quel que soit son objet. Et la maxime est vraie aussi dans le sens concret qui ressort du contexte et surtout de l'explication au verset suivant. — πιστός indique un dépôt (cf. xx, 17), et l’on pense aussitôt à la richesse, confiée par Dieu à l'homme, et qui est donc la « petite chose ». La grande affaire est encore et demeurera plus mystérieuse.
16:11
Comme si nous devions avoir compris que le peu de choses est la richesse, Le. écrit οὖν. La richesse est encore qualifiée d'injuste, cette fois par un adjectif : cf Eur. fragm. de ᾿Αλέξανδρος : ἄδικον ὁ πλοῦτος, πολλὰ δ᾽ οὐχ ὀρθῶς ποεῖ (Nauck, p. 377). Μόιη6 de cette richesse on peut faire bon usage, car le mauvais usage implique par contraste le bon, en vue duquel elle est confiée. Mais il n'est pas exagéré de dire avec Loisy que « selon l'idéal de la perfection évangélique, la seule bonne manière d'utiliser les richesses est de s’en défaire au profit des pauvres » (11, 162); c'est du moins le plus sûr. — Qu'est-ce que τὸ ἀληθινόν" D’après Jül. Holtz. Loisy, et aussi certains anciens, c'est le royaume céleste, De cette façon, l'enseignement se rattache directement à celui de la parabole : faites l'aumône pour être bien reçus dans le ciel. Mais le bonheur du ciel pourrait-il être confié pour en faire un bon ou peut-être un mauvais usage, comme l'indique le mot πιστεύσει qui n’est pas là comme un simple équivalent de δώσει (v. 12)? — D’autres (Chrys. Mald. etc.) l’entendent de la grâce et des dons du Saint-Esprit. Mais c'est trop spécialisé, d'autant que l'opposition entre l’aoriste ἐγένεσθε et le futur πιστεύσει indique deux étapes ; on ne commence la seconde que quand on a achevé la première. 11 faut donc que ἀληθινόν soit à la fois réservé à l'avenir et ecpendant donné dans un temps où il y aura lieu d’exercer les vertus, c'està-dire au temps du royaume de Dieu, commencé, mais qui à un certain momeut sera vraiment établi sur la terre. Si l'on remplace la tournure négative par son aspect positif, on dira que les disciples fidèles dans l'emploi des richesses, et ceux sans doute qui s’en seront récllement dépouillés, seront jugés dignes de recevoir les biens spirituels lesquels leur seront confiés pour exercer leur fidélité dans .une sphère plus haute. Les précisions sont réservées à l'avenir.
16:12
Les philosophes opposaient les biens du dehors, étrangers à l'homme, et ce qui est son bien propre, l'exercice de la raison et de la vertu : ἀεὶ μεμνημένος ὅ τι σὸν καὶ τί ἀλλότριον [καὶ] où ταραχθήση (Epict. τι, 6, 8). C'est l’idée qu'évoque la lecon τὸ ὑμέτερον, qui est de beaucoup la mieux attestée. Mais d'après l'Évangile il y a des biens spirituels qui sont vraiment aux hommes, et qui leur sont cependant donnés. ” 2 Le christianisme catholique peut dire en toute vérité que la grâce même est nôtre; ce qui n'empêche pas qu'elle vienne de Dieu par Jésus-Christ. C’est probablement à ce second point de vue que fait allusion la lecon τὸ ἡμέτερον, «le divin qui est à nous »; elle a l'apparence d’une correction théologique pour exprimer l'origine du don. Elle est d’ailleurs peu en harmonie avec l'interrogalion oratoire τίς δώσει; le dernier mot suffit à distinguer la doctrine de Jésus de celle des Stoïciens refusant de demander aux dieux la vertu qui Sa venir d'eux seuls.
16:13
Exactement Mt. vi, 24, sauf ici l'addition de οἰχέτης, προ δ par le contexte, et avec l'emploi du mot difficile ἀνθέξεται qui révèle le même original grec. Les deux contextes sont satisfaisants. Dans Le., cette maxime justifie la décision qui précède et la met en lumière. Si vous n'avez pas été fidèles à Dieu 14. où. χαὶ a. οἱ Das. {1 H) et non add. (5 δ). dans l'usage des choses temporelles, c'est que vous en étiez l’esclave, el par là même vous ue pouviez servir Dieu, car on ne peut fire au service de deux maitres. L'argent est ici personnifié, et il va sans dire que ses inlérêts sont opposés à ceux de Dieu, puisqu'il conduit trop souvent à l'injustice. Placé entre ses deux maîtres, un intendant devra prendre parti. Saint Jérôme et les théologiens catholiques n’ont pas subtilisé en demandant qu'on tienne compte du mot « servir ». Il s'agit bien d’une dépendance, honorable s’il s'agit de Dieu, ignoble si l'on est l’esclave de l'argent, c'est-à-dire disposé à tout faire pour se le procurer. Le principe général est appuyé sur ce qui se passe en pareil cas. Si les deux maïtres sont ennemis et que le serviteur aime beaucoup l'un d'eux, il parlagera sa haine. À supposer qu'il soit indifférent, comme sont souvent les serviteurs, il ne pourra pas se dispenser de prendre parti pour l'un et par conséquent de témoigner à l’autre plus que de l'indifférence. Il semble que 4 signifie « ou du moins », car il y a decrescendo dans les sentiments (Pl). — ἀντέχομαι en parlant des choses ou des personnes, « s'occuper activement de » ([ Thess. v, 14). La nécessité d'agir ne permet pas une neutralité où se plairait l’indécision. Il fault prendre parti, du moins dans la conduite : mais 6116 ne saurait être au rebours des sentiments.
16:14
D'après le v. 4, le discours était adressé aux disciples, c’est-à- dis qu'il les regardait en première ligne. Eu pareil cas d’autres pouvaient entendre, et Le. le dit ici des Pharisiens. Les Pharisiens ou leurs successeurs sont vivement attaqués dans le document de la nouvelle alliance au pays de Damas (ΕΒ. 1942, p. 220) : leur premier crime est la luxure, le second le lucre; cf. Mc. xu, 40. Lis n'étaient pas les seuls à aimer l'argent. Mais ils avaient leur manière : la loi de Moïse promettant le bonheur temporel à la fidélité, ces personnes qui se croyaient justes étaient portées à voir dans la richesse une bénédiction de Dieu, récompense de Jeurs bonnes œuvres. Peut-étre aussi se moquaient-ils du Maitre qui, n'ayant rien, faisait si bon marcht des biens de ce monde. — ἐκμυχτηρίζω (de μυκτήρ, narine), encore xxmi, 35 + N. T., et quatre fois dans les Septante. La nuance cest le dédain, plutôt que la moquerie joviale; Quint. Inst. Σι, 3, 80 : Naribus.… derisus, contemptus, fastidium significari solet; cf. Hon. Sat. 1, vi, 5; I, vu, 64. En français narguer vient de naricus {bas-latin) « qui fronce le nez ». Les Pharisiens le prennent de très haut.
16:15
Leur crreur religieuse, celle qui les caractérise et les rend dangereux comme guides spirituels du peuple, c'est d'apprécier ce que Dieu compte pour rien et de s’en faire un argument pour établir leur justice. Ils posent donc pour justes, et tout cela : richesse, bonne réputation, art de 88 faire valoir, constitue une très haute facade, mais une façade aux yeux des hommes, nou aux yeux de Dieu qui voit le dedans et qui déteste cette élévation. — 11 ne s'agit pas d'une simple élévation sociale, encore moins d’une haute moralité, mais d’une élévation fausse, d'une répulationu qu'on se fait soi-même, au lieu de s’humilier : cf. xvui, 9-14. La phrase va de l'extérieur au dedans; il faut alors souseutendre : el le jugement de Dieu n’est pas celui que vous pensez et que vous prélendez conclure de votre situation : ὅτε introduit la sentence principale, déjà esquissée Ps. cxxxvir, 10 τὰ ὑψηλὰ ἀπὸ μᾶχρόθεν γινώσχει. — βδέλυγμα, mot des LXX, une chose qui dégoûte,
16:16
Ce v. correspoud à ML. x1, 12. 13. L'ordre de Le. parait préférable et plus original que celui de Mt. qui parle d'abord de Jean, de la violence faite au règne, puis des prophètes {avec la Loi) avant de revenir à Jean qui devait être nommé de nouveau pour être assimilé à Élie; on serait tenté de placer le v. 43 avant le v. 12. En revanche le contexte général est beaucoup plus satisfaisant dans ΜΙ. puisque déjà il était question du Baptiste. Mais si le contexte de Le. est difficilement historique (Schanz), il se soude cependant à ce qui précède comme un reproche indirect aux Pharisiens. Ce n’est plus le moment de s’attacher aux choses temporelles, d'y voir un signe de la faveur de Dieu d’après la Loi, car déjà la Loi a abouti au royaume de Dieu, et il ne faut pas hésiter, pour le posséder, à faire les retranchements nécessaires. Donc, par rapport à ce qui précède, notre verset indique l'ouverture d’une ère nouvelle, mais non point d'une économie absolument nouvelle, puisque les prophètes anciens l'ont désirée (1x, 24). — πᾶς est partitif : chacun. Dans Le. βιάζεται est au moyen (sens classique et Ex. xx, 24) « se frayer un chemin de force », la βασιλεία est le règne prêché avec le royaume au terme. Luc ne dit pas que beaucoup s'y précipitent; πᾶς est plutôt synonyme de on, donc : puisqu'il est annoncé, le moyen d'y entrer est d'user d'énergie et d'une certaine violence qui, d’après le contexte, consiste à se faire des amis là-bas au moyen des richesses, C'est ainsi que nous disons : on entre par la gauche, pour dire que c'est le seul moyen d'entrer. Il n’est question ni de prétendants qui n’en seraient pas dignes, ni des violences exercées contre les disciples de l’évangile (contre Loisy). Si βιάζεται était au passif, il faudrait l'entendre au sens de χιν, 23 ἀνάγχασον εἰσελθεῖν (Holtz.) : on y est introduit avec violence. Mais ce sens doit être exclu; personne n’est introduit de force dans le royaume, on est seulement invité à en prendre le chemin.
16:17
L’accomplissement des prophéties par l'avènement du règne ne pouvait que les confirmer, mais la Loi n’allait-elle pas disparaître? C’est ce que nie le ν. 17. Puisque cependant le règne marque une ère nouvelle, c’est donc que la loi se perpétue dans son sens profond, la loi morale étant éternelle (Schanz, Κη, Holtz. Jül. Loisy etc.). Aussi est-ce bien elle qui condamnera le riche inhumain. Luc ἃ énoncé ainsi d’une façon concise et absolue, limitée seulement par le contexte, ce que Mt. a dit plus clairement (Mt. v, 17-20). Cette mise au point ne faisait pas l'affaire de Marcion qui a remplacé τοῦ νόμου par τῶν λόγων μου, Terr. adv. Marc. 1v, 33 : Transeat igitur caelum et terra citius, sicut et Lex et prophetae, quam unus apex verborum Domini. Marcion n’a pas songé que les paroles de Jésus, quand il les prononçait, n'avaient pas encore de xepxlx comme la loi écrite. Une κεραία (petite corne) est un signe d'écriture (Peur. Mor. 1100 a). Les rabbins portaient leur attention sur les lettres qui ne différaient que par 4 un point (n1%p2) comme daleth et rech; c'était une faute grave d'écrire une lettre pour une autre en négligeant ce petit trait. — πεσεῖν cf. 1 Cor. xu, 8.
16:18
Cette allusion à la répudiation est si inopinée que plusieurs (les Weiss, Hahn, Jül.) l'entendent au sens allégorique. D’après Jülicher : l'Évangile et la Loi sont étroitement unis; s'en tenir à La loi ou prendre l’évangile tout seul, . c'est séparer ce que Dieu a uni d'un lien indissoluble, commettre un adultère spirituel. Mais l’allégorie supposerait incontestée l'indissolubilité du mariage, et l'on sait que la loi permettait la répudiation de la femme. D'ailleurs l’ailégorie serait plus que bizarre. Dieu a pu se comparer à un époux par rapport à la nation israélite; la métaphore était devenue courante; rien ne préparait à l'alliance du nomos avec la basileia. D'après B. Weiss, celui qui se sépare de la Loi pour s'unir à l'Évangile commet un adultère, et aussi bien celui qui s'en tiendrait à l’ancienne loi seule après que Dieu l’a remplacée. — Un Juif n’eût pu comprendre cette bizarre comparaison. S'il répudiait la Loi, il ne commettait pas d’adultère en s’unissant à une loi nouvelle. Et comment comprendre l'hypothèse d'une femme répudiée par un autre que son mari? Il semble donc que le cas de la répudiation vient ici comme un exemple du principe posé. Dans le règne de Dieu, il n'est pas permis de répudier une femme et d'en épouser une autre, ni d’épouser une répudiée, et cela n’est que la Loi bien comprise et poussée jusqu'à ses conséquences logiques. Ce n'est pas un exemple qui restreint le principe posé (Kn.), c'est plutôt un exemple de la manière dont le v. 16 et le v. 17 sc concilient (Schanz etc.). Malgré tout on est surpris d'un enchainement si rapide et si peu ménagé par des transitions. Peut-être Le. a-t-il suivi un document qui résumait en deux mots ME. v, 17-32, ou qui n'aurait eu que les vv. 18 et 32. Ou plutôt, ne voulant pas, s'adressant aux gentils, entrer dans la discussion des textes mosaïques, ni omettre un enseignemenl aussi important, il a choisi le seul endroit où il parlait des relations de la loi el du règne. Quoi qu'il en soit du contexte, la parole du Seigneur se présente comme une condamnation très nelte du. mariage qui suivrait la séparation des époux. L'homme ne peut se remaricr, ni la femme; c’est ainsi que Mc. x, 11. 12 présente la solution, en traitant le cas directement pour chacun des époux. C'est la même solution dans Le., mais envisagée les deux fois comme réglant l'acte d'un homme; il ne doit ni se remarier, ni épouser une - femme répudiée. Dans Mt. (ν, 32 et χιχ, 9) c'est encore [ἃ mème solution mais présentée conjointement avec ce qui regarde les motifs de la répudiation ellemême (cf. Com.}.
16:19
δέ, transition plutôt qu'opposition. — ἦν « il y avait » un homme riche; πλούσιος étant épithète de ἄνθρωπος plutôt qu'attribut. Il se revêtait habituellement de fin lin (comme tunique) et de pourpre (comme manteau). Quoique la pourpre soit surtout l'étoffe royale, on trouve les mêmes vêtements pour une femme riche : ἐκ δὲ βύσσον καὶ πορφύρας ἑαυτῇ ἐνδύματα (Prov. xxxix, 40); cf ‘Apoc. xvau, 43. — εὐφραινόμενος (οὗ, χν, 32) indique de joyeux festins, et cela chaque jour, quoique l'éclat en fût splendide. Théophyl. explique λαμπρῶς par ἀσώτως al πολυτελῶς. L'avarice est encore plus odieuse que la prodigalité, mais un avare est dur pour lui-même. Comment ce riche si large pour ses plaisirs et ceux de ses amis n'arait-il rien à donner au pauvre Lazare Ὁ
16:20
Le nom propre du, mendiant est le principal argument pour traiter ce récit comme une histoire vraie. Mais « Jésus mettait dans les paraboles tout ce qu'il fallait pour les rendre vivantes. Dès que l'usage d'un nom propre avail son utilité pour la mise en scène, on ne voit pas pourquoi il s’en serait privé » (Loisy, , 168). La version sahidique et une scolie grecque ont nommé le riche Nineve, d'autres (Prisctzie, tract. ix, et Ps.-CYPRIEN, de pascha computus, 17), Finees, noms que Harnack ἃ identifiés (ap. Jül.) mais sans bonne raison. Il y eut donc deux traditions sur 66 nom. Le riche n'avait pas besoin de nom, car c'es un type : un riche dans ces conditions sera toujours puni. Un mendiant comme Lazare sera-t-il toujours sauvé? On peut se le demander. Il n'est pas là comme le type du mendiant récompensé, mais comme un homme souffrant dont 16 riche aurait dû avoir pitié. — Renan était persuadé que la résurrection de Lazare dans saint Jean venait de la parabole mal entendue; J. Weiss opine au contraire que la tradition johannine ἃ influé sue la rédaction de la parabole, au moins quant au nom..Les deux hypothèses sont aussi vaines l'une que l'autre. Le nom de vy2n (Dieu aide), d'où Λάζαρος, était assez commun au temps de Jésus (cf. ΗΒ. 1895, p. 96; 190%, p. 263 et Linzsarskt, Handbuch...) — ἐδέδλητο, d'un iafirme, cf. Mt. vin, 6; Act. πι, 2. — Le πυλών n'est pas nécessairement l'indice d'une maison somptueuse; c'est le grand encadrement en pierres qui donne entrée sur la cour intérieure où se trouvent des portes plus modestes, cf. Act. χα, 43. On peut imaginer les anciens mendiants romains à la porte d'un palazzo. À Jérusalem on montre comme la maison du mauvais riche une maison assez élégante du temps des mamelouks, près de la ve station de la voie douloureuse. s — ellrouévos au licu de hein de £Axoëv, probablement à l'instar de ἕλκειν, impf. εἴλχον. Au passif md médical : « qui a des uleères cf. Lans « ulcère ». -
16:21
À la peine que causent à Lazare ses ulcères se joint la faim, car tn indique bien qu'il ne mangeait pas à sa faim, et que dans cette maison on n'avait pas l'usage de distribuer aux indigents les restes de la table du riche. Peut-être les jetait-on à la rue, ce qui attirait les chiens. La mention du riche rappelle que le tableau de cette pauvreté est aussi une allusion à son peu de cœur. — On s'est demandé si les chiens figuraient ici comme plus compatissants que les hommes, ou du moins comme adoucissant à leur facon, sans le vouloir, la démangeaison des ulcères. On peut citer pour ce sens l'enfant guéri par un chien dans l’Asclepium d'Épidaure : τα γλῶσσαι ἐθεράπευσε (Sylloge, 803, 1. 36 et cf. 802). Mais ἀλλὰ καί indique plutôt un nouveau trait pénible; abandonné de tous, n'ayant pour compagnons que les chiens de la rue qui s’assemblaient autour de lui, et lui disputaient peut-être sa maigre pitance, Lazare ne pouvait même pas les chasser et les empêcher de lécher ses plaies. — Le riche savait tout cela et ne faisait rien. Étail-il nécessaire de nous dire qu’il n'avait . pas d’entrailles?
16:22
ἐγένετο δέ marque la péripétie. — ἀπενεχθῆναι, cf, Apoc. xvu, 3; xxt, 10. Les anges emportaient les âmes des justes (Targum sur Cant. 1v, 12), mais où Jülicher a-t-il appris qu'ils se chargeaient aussi des impies? Dans IV Macch. x, 17, Abraham, Isaac et Jacob reçoivent ceux qui ont souffert, conformément à l'espérance des justes de l'A. T. d'aller auprès de leurs pères (Gen. x, 17; cf. xivur, 30; Jud. n, 10:1 Reg. 1, 21). L'expression ici est beaucoup plus forte. Lazare qui n'avait plus de société que les chiens est devenu l'enfant chéri d'Abraham et repose sur son sein; il n'est pas dit que ce soit pendant le repas (ἀπ, 28 5.) comme pour le disciple bien-aimé (Jo. x, 23). Cette expression ne semble avoir été employée chez les Juifs qu'à propos de Rabbi Judas le Saint (Lightf. ad h. 1.). — Le riche est enseveli, c'est-à-dire qu'il recoit les honneurs de la sépulture, sans doute dans un tombeau creusé dans le roc à grands frais et préparé d'avance. ἐτάφη est donc encore un privilège du riche, quoique ce petit mot ait quelque chose de sinistre après une vie de plaisirs.
16:23
La métaphore du sein d'Abraham en était déjà une indication assez claire Jésus n'avait pas l'intention de décrire tel qu'il était le sort des défunts. Ce serait même trop de dire qu'il en parle expressément d’après les conceptions populaires, qui étaient assez varices, οἱ qui distinguaient l'état des morts avant et après la résurrection. Ici on dirait que Lazare et même le riche ont des corps. C'est-à-dire qu'usant du droit de la parabole sémitique d'aller à son but sans trop se soucier des modalités, le Sauveur fait parler les morts comme s'ils étaient vivants et éprouvaient les sentiments des vivants. Cela pour le mode de la narration. Car pour la lecon elle-même il suppose comme base de son enseignement la foi israélite sur le jugement de Dieu, les récompenses pour les justes et la réprobation des méchants. — Le riche n’est pas dans la géhenne, lieu brûlant réservé aux méchants, mais dans l’Hadès, cadre plus vaste, répondant au Chéol, qui comprend aussi le séjour des justes, quoique séparé. C’est ainsi que dans Hénoch (xxu, 2) on voit trois cavités sombres et une lumineuse; cette dernière « est séparée pour les esprits des justes, celle où est la source lumineuse » (Hén. xxu, 9 trad. Martin). Il est assez naturel qu’elle soit située au-dessus des autres; c'est pourquoi le riche lève les yeux, et non pas seulement pour s'orienter (Schanz). Les tourments des réprouvés sont souvent décrits dans les apocalypses juives; le feu est le principal (Hén. x, 13; xc, 34). Clibanus gehennae ostendetur, et contra eum iocunditatis paradisus (IV Esd. vi, 36). Le nom propre de Lazare rend ici le récit plus coulant.
16:24
L'eau fraîche était un des charmes du Paradis, ef. le ψυχρὸν ὕδωρ désiré par les serviteurs d'Osiris (KarmeL, IGIS, 1842; 1488; 1705). Le paradis chrétien est un refrigerium (cf. LaBrioLre, Bulletin d'anc. litt. et d'arch. chrét. 1912, p. 214 ss.). Ce que demande le riche est si peu de chose! S'il compte sur Lazare, ce n'est pas une preuve qu'il l'ait bien trailé ici-bas. La parabole devait les 26. om. οι a. εχειθεν (Η) plutôt que add. (TS V). 27. ovv σε (T S V) plutôt que σε ou (H). remettre en présence. Peut-être aussi le riche était-il habitué à demander à Lazare de le servir. ὕδατος, gén. de Ja matière — καταψύχειν + N. T. οἱ ὀδυνᾶσθαι propre à Le., et seulement ici {et v. 25) dans le sens physique, sont des termes employés par les médecins. — 11 était naturel qu’un Juif appelât Abraham son père, et qu'il ait confiance dans son intercession, comme s’il avait dans l’au-delà une sorte de plein pouvoir de Dieu. Ce qu'il faut noter surtout, c’est que le riche ne réclame point contre sa sentence, et n’en demande pas la révision. Il sollicite simplement un très léger adoucissement par les bons offices de Lazare, en faisant appel à la compassion d'Abraham.
16:25
Abraham répond par un refus. Certains critiques (Jæ@l. etc.) ont bien raison de noter qu'il ne reproche pas au riche son inhumanité. Mais ils ont tort d'interpréter à leur facon le verdict d'Abraham : Chacun aurait droit à une somme de bonheur et devrait supporter certains maux : celui qui ἃ été heureux dans ce monde sera malheureux dans l’autre. Jülicher lui-même remarque que ‘les biens et les maux sont ordinairement partagés, et que la situation dans l'au-delà doit être réglée d’après la justice. C'est reconnaître qu'Abraham ne 56 croit pas appelé à justifier le jugement rendu par Dieu. 1 refuse à celui qu'il nomme encore son fils, parce que le riche n’a plus aucun bien à espérer. Il a reeu durant sa vie des biens qu'il a regardés comme les siens. (C’est ce qu'indique σου après τὰ ἀγαθά, d'autant qu'il ne se trouve pas après τὰ κακά), Maintenant, par suite d’un juste jugement, les situations sont retournées, el c’est fini. D’après l’enseignement donné depuis le début de ce chapitre surtout, il est clair que le riche aurait pu et dû se servir de ses biens pour être bien traité dans l'au-delà, et que Lazare lui en offrait l’occasion (Aug. Mald. Schanz etc.). Mais il ne songeait qu’à jouir de sa fortune : felicitatem dileæit seculi, nec aliam vilam, praeter istam, in qua superbus tumebat, adamavit (Aue. Quaest. ev. τι, 38). Rien d’effrayant comme le Wonheur temporel de ceux qui limitent leurs espérances à cette vie. {ls ont recu leur part de félicité. Le riche doit donc reconnaître, non pas qu’il est puni justement, ce qui n'est pas en question, mais qu’il n’a plus aucun bien à attendre. Sa situation dans les tourments est arrêtée aussi bien que celle de Lazare dans la béalitude. D’après Holtzmann (σε. etc.), l'argument du v. 25 est ab aequo, celui du v. 26 ab impossibili. Ce n'est pas tout à fait exact. Le v. 25 argumente de l’ordre divin qui est définitif, le v. 26 de la réalisation de cet ordre divin par la limite infranchissable des deux régions.
16:26
En effet on ne doit pas lire ἐπὶ πᾶσι τούτοις (encore Holtz.) « d'ailleurs qui indiquerait un nouvel argument, mais ἐν πᾶσι τούτοις, Jülicher l'entend comme dans Eccli. xzvur, 15; Job. 1, 22; «1, 10; χη, 9, « malgré tout cela Abraham serait tout de même touché, mais empêché par une impossibilité matérielle. Il semble plutôt que l'impossibilité matérielle ἃ été fixée précisément pour sauvegarder l’ordre établi. De sorte que καὶ ἐν πᾶσι τούτοις doit s'entendre d’une explication sur la situation des deux compartiments « dans toutes ces » régions de l’Hadès (Schanz, et dubitativement PL.). Ils sont séparés par un grand intervalle (cf. I Regn. xvnr, 17); sur les traductions latines de χάσμα, cf. RB. 1921, juillet. Le verbe στηρίζω, employé pour une faille béante ne peut signifier consolider, mais fixer, établir d'une facon stable. Il n’est pas dit qu'on désire passer, mais qu’on ne le pourrait pas, quand même on en aurait le désir. Il taut toujours se garder d'oublier que c'est ici une parabole racontée pour être comprise. 27 5.) Persuadés que Jésus décrit des sentiments tels qu'on les éprouve réellement dans l’au-delà, plusieurs anciens se sont étonnés de la tendresse et de la sollicitude du riche damné. Ils ont imaginé qu'il ne craignait que pour luimême, la damnation de ses frères menacant d'augmenter sa propre peine. II semble pourtant désirer sincèrement leur conversion, ce qui n’est pas en effet la préoccupation qu'on puisse attribuer à un réprouvé. Il faut le répéter encore une fois. Le riche sent et parle comme le ferait quelqu'un que le châtiment éclaire sur les conséquences de la faute, et qui voudrait y soustraire des personnes chères. La parabole nous permet ainsi de comprendre pourquoi il s'était si complètement contenté d'une vie de luxe en négligeant la charité; il ne prêtait pas l'oreille aux enseignements divins. Il insiste donc (οὖν) parce que l'impossibilité de passer n'existe pas de la région heurease à la terre. C’est encore à Lazare qu'il songe comme envoyé, parce qu'il est bien connu dans sa maison, et il sait qu’on ne lui permettrait pas d'y aller lui-même. — ἵνα dans le même sens que ὅπως (v. 28). — Prévenus par ce témoignage, les frères éviteront l'erreur dans laquelle le riche est tombé. Pour eux il est temps encore.
16:29
Abraham répond, cette fois plus sèchement, qu'ils ont une prédication constante et suffisante. Dans chaque synagogue on lit Moïse et les prophètes, qui sont assez clairs sur le chapitre de la charité. Amos ne laisse rien à désirer pour la condamnation d'un luxe insensé et sans miséricorde pour les pauvres (Am. vi, 4 ss.; vin, 4), Isaïe demandait au nom de Dieu qu'on rompe le pain à celui qui a faim, qu'on recueille les malheureux sans asile (vu, 7), ce qui était bien le cas de Lazare. La législation de Moïse avait des dispositions de faveur pour les pauvres (Ex. xx, 25; Dt. xxiv, 6. 10-43 etc.). Dans les psaumes, pauvre est presque synonyme d'ami de Dieu. Quoique l'horizon ne fût pas encore assez étendu, du moins tout israélite était pour un autre son prochain et son frère, et la parabole se place entre israélites. Abraham ne suppose pas qu'on rejette l'autorité des livres saints; mais on ne les écoute pas, c’est-à-dire qu'on ne leur obéit pas.
16:30
Le riche insiste; on dirait qu'il veut attendrir Abraham en l'interpellant encore plus familièrement. Sa demande est touchante. On ne peut dissimuler cependant qu'elle renferme une sorte d'excuse personnelle. Le riche pense de ses frères ce qu’il pense de lui-même, qu'il se serait converti s’il avait eu un secours exceptionnel. Réflexion qui paraît naturelle et vraie à bien des gens! Noter surtout qu'il ne s’agit pas de conversion à la foi, de croyance à la vie j future, mais de pénitence par un changement de conduite (μετανοήσουσιν),
16:31
La réponse d'Abraham s’en lient à l'hypothèse posée. Les miracles ont leur utilité pour le salut, surtout par exemple pour accréditer une mission exiraordinaire comme celle de Jésus, mais le plus souvent ils ne servent qu’à ceux qui sont déjà dociles, dont le cœur est disposé à croire à la bonté et à la puissance de Dieu. D'ailleurs le riche n'a pas.demandé un miracle pour ramener ses frères à la foi. Ils croient en Moïse, mais leur cœur ne tient pas compte de ses enseignements. Ils méprisent en fait une autorité qu’ils continuent à tenir pour divine. Quelqu'un qui ressusciterait d'entre les morts ferait sur leurs sens une impression profonde; mais il faudrait toujours en venir au changement de la volonté engagée dans une mauvaise voie. Le riche, dans les tourments, se fait illusion à cause de sa douloureuse expérience. Pour ses frères le ressuscité ne pourra apporter qu'un témoignage de plus sur ce qu'ils savent déjà. Leur sensibilité pourra être émue, sans que leur cœur soit guéri; ils ne se laisseront pas persuader. C'est le sens de οὐδέ... πεισθήσονται dans ce contexte, très différent de celui d’Alciphron AE, 1v, 3 : οὐδ᾽ el βοῦς μοι, τὸ δὴ Abraham, mais si er un d’ entre a morts va vers eux, ils feront pénitence. - 31 Alors il lui dit : S'ils n'écoutent pas Moïse et Ξ Prophètes, λεγόμενον, φθέγξαιτο, πεισθείην « je ne le croirais pas. » — [l est assez nalurel que quelques anciens Pères aient vu ici une allusion à l’incrédulité des Juifs. C'est un sens allégorique détourné. Mais les modernes -- à moins qu'ils ne reprennent la leçon πιστεύσουσι contre les meilleures autorités — ne peuvent traduire « ils ne seront pas amenés à la foi » (Holtz.). Si l’on traduit : « ils ne seront pas persuadés » (Loisy, cf. Jül.), on n'a pas le droit de parler ensuite de l'incrédulité des Juifs. Loisy va jusqu'à dire que la parabole, devenue allégorie vers la fin : « suppose derrière elle la mort et la résurrection du Sauveur, la résistance du judaïsme à la nouvelle foi, et la controverse des chrétiens avec les Juifs sur les prophéties messianiques. Le riche de la parabole primitive ἃ donc été pris lui-même comme un premier type de l’incrédulité judaïque, et Lazare comme le type du judéochrétien » (1r, 177). Cela fait beaucoup de choses. Il est peu critique d’exagérer, et de beaucoup, l’exégèse allégorique de certains anciens, pour nier le caractère original de la fin de la parabole et son unité. L'argument serait celui-ci : les Juifs n'ont pas cru au Christ parce qu'ils ne croyaient pas en Moïse et les prophètes. C’est l'argument de Jo. v, 46, mais dans une controverse formelle sur la mission de Jésus. [οἱ le Sauveur, s’il vise ‘les Pharisiens, comme nous le croyons, leur reproche seulement de ne pas obéir à Moïse et aux Prophètes, non pas « parce qu'ils ne savent pas y trouver le Christ » (Loisy, τι, 177), mais parce que leur cœur est trop attaché à leur situation temporelle, trop peu compatissant, pour qu’ils ne s'exposent pas à se perdre dans la vie future à laquelle ils croient. La portée morale de la parabole est incalculable. Rien de plus fort pour préserver les riches des séductions d’une vie égoïste, qui est par le fait même inhumaine. L'intérét doctrinal n'est pas moindre, car Jésus montre ici ce qu'il entend par le salut et la perte de l’âme. Les destinées individuelles sont seules en jeu, et c’est seulement en y introduisant arbitrairement l'allégorie qu'on peut voir ici une allusion à la réprobation des Juifs. Saint Augustin les ἃ reconnus dans les cinq frères à cause des cinq livres de la Loi een ev. Us 38); mais alors que signifient les prophètes? ÉVANCILE SELON SAINT 156 . Fe ᾿ 29 CHAPITRE xvII. — Ce chapitre se divise en quatre parties assez distinetes. Ce sont d’abord des avis divers (1-10); puis une nouvelle section du voyage à Jérusalem débute par la guérison des dix lépreux (11-19). Le reste du chapitre est consacré au règne de Dieu (20-21) et à l'avènement du Fils de l’homme (22-37).
16:1
The Gospel returns to these concepts, not only with its precept of actively loving one's neighbor, but also with explicit indications (cf. the parable of the rich man and the poor Lazarus, Lk. 16:19-31, of the unfaithful steward, Lk. 16:1-13; the final judgment, Mt. 25:41-46), emphasizing that aid must be given to all, even to foreigners and enemies (parable of the good Samaritan, Lk. 10:30-37) and without ostentation …
… It is always in the singular, since it designates "the enemy" par excellence, who fights goodness and life. Διάβολος, "he who disunites" by inspiring hatred or envy, generally means "accuser" (διάβολος, from διαβάλλω "to accuse" [Lk. 16:1], is the "accusation," for the most part slanderous [Plato, Apol., 18d-24a, 33a; Eutyphr., 3b], and can take on the broader sense of "aggression" [Num. 22:32]) and "slanderer." …
16:6
Illumination in Ancient Churches
… Its root is sought in the Hebrew word gab or in the Greek χάβος, a measure of capacity for grain (II Kings 6:25; Lk. 16:6), also in γαβαδόν = τρόβλιον (Hesychius) in the sense of "dish, basin," or finally in the Latin verb cavare, cavatus, "to hollow out," "to pierce through," in the sense of …
16:8
… and directs it in regulating our acts according to moral norms: it must therefore not be confused with shrewdness or calculation in attaining the useful, the beautiful or the true, which can indeed be called p. in an improper sense (cf. Mt. 10, 16; Lc. 16, 8); it directs to the ultimate end. Nor must it be confused with the other intellectual virtues: not with wisdom, which has as its object the highest and divine and absolute causes, …
16:9
… 16:33; Rev. 18:10-19). Jesus, utterly poor (Mt. 8:20; Lk. 9:58), glorifies and demands poverty (Mt. 19:21; Lk. 12:33; 18:22) in exchange for the Kingdom (Mt. 13:44, 46), since wealth, the fulcrum of earthly power, is the effect and cause of sin (Mt. 6:24; Lk. 16:9-13; cf. Sir. 31:8-9). Mt. 5:3 (not Lk. 6:20) has the determina-
In Lk. 16:9 Jesus says: "Make friends for yourselves with the m. of unrighteousness." Here the term m. is used as a common noun; the formula was already proverbial. …
… But for the abode of the righteous, the image of "eternal tents" and the heavenly paradise prevails (Lk. 16:9; 23:43; "heavenly world": Fl. Josephus, Bell. …
16:11
… A little further on (Lk. 16:11) in the expression: "If in the unrighteous m. you were not faithful..." the term is a common noun, joined to an adjective. …
16:13
MAMMON. - Term (Μαμωνάς, Aramaic māmōnā', Neo-Hebrew māmōn, "money", "gain"), which occurs 4 times in the New Testament on the lips of Jesus: "You cannot serve God and M." (Mt. 6:24 = Lk. 16:13). In these cases M. is a rhetorical personification of material wealth, not a Canaanite idol, as certain exegetes believe.
16:16
… Not only did Jesus Christ say to the Apostles: "Whoever despises you, despises me; and whoever despises me, offends him who sent me (Lk. 10:16)"; but he added: "Whoever believes will be saved; whoever does not believe will be condemned" (Lk. 16:16; Mt. 10:14). St. Ignatius martyr says frankly to the faithful: "Do not be deceived: whoever lives cut off from the society of the faithful and from the doctrine of Christ does not …
… The Kingdom of God (v.) has a twofold phase, earthly and heavenly, in perfect continuity; there is only a difference of degree between them, not of nature (E. B. Allo, op. cit., p. cxiv f.). The Kingdom of God is already inaugurated (Matt. 11:12-15; 12:28; Luke 16:16; 17:20 f.; 1 Cor. 15:25); it must grow (Matt. 13:31 f.), throughout the whole world (Mark 3:13-19; 6:7-13; 13:9 f.; 16:15 f., 20; Acts 1:8; etc.), pass to the gentiles (Matt. 8:10 …
16:18
Indissolubility of Marriage and Divorce
… shall marry her that is divorced committeth adultery" (Mt. 5:31-32). And again: "Whosoever shall put away his wife and marry another committeth adultery, and whosoever shall marry her that is divorced committeth adultery" (ibid. 19:6; cf. Mk. 10:11-12; Lk. 16:18). The apostle Paul inculcates the same truth, almost in the same words (I Cor. 7:10-11, 39). Only death can break the bond (Rom. 7:2-3) of the two who have become one flesh (Eph. 5:31). …
… He in fact first restored M. to its primitive purity, bringing back into force the law of unity (Mt. 19:9; Mk. 10:11; Lk. 16:18) and of indissolubility: "Quod Deus coniunxit, homo non separet" (Mt. 19:6), then elevated it to the dignity of a Sacrament.
… It is indeed a privilege granted by way of positive-divine law, but at the same time against the right both natural (Gen. 2, 24) and positive (Mt. 5, 32; Mc. 10, 11; Lc. 16, 18) of the indissolubility of the conjugal bond. …
… In any case the dispensation was revoked by Jesus Christ, who wished to bring the institution of marriage back to its primitive situation (Mt. 19:9; Mk. 10:11; Lk. 16:18) and declared that the dispensation had been granted "propter duritiam cordis", whereas from the beginning it was not so (Mt. 9:8); the revocation is valid also for the pagans (cf. …
16:19
The Gospel returns to these concepts, not only with its precept of actively loving one's neighbor, but also with explicit indications (cf. the parable of the rich man and the poor Lazarus, Lk. 16:19-31, of the unfaithful steward, Lk. 16:1-13; the final judgment, Mt. 25:41-46), emphasizing that aid must be given to all, even to foreigners and enemies (parable of the good Samaritan, …
… away from earthly life all its value, deluding man into thinking he can do in other existences the good he must accomplish in this life, against the express teaching of the Gospel, which commits one in this life to the definitive conquest of eternity (Lk. 16:19-20; Mt. 25:31-32; II Cor. 5:10).
… In the Synoptics (Mt. 5:22.29.30; 10:28; 18:9; 23:15.33; Mk. 9:45.45.47; Lk. 12:5; cf. 16:19-31), G. with its elements, fire and worms (decomposition of corpses), is the usual symbol of hell (v.) with its torments.
… Theol., 1ᵃ-2ᵃᵉ, q. 34, a. 4; and qq. 31-35). Sacred Scripture too openly condemns this theory (Wis. 2:1-9; Is. 22:13; 56:10 ff.; I Cor. 15:32; Lk. 12:15-21; 16:19 ff.).
LAZARUS, the Beggar. - He is mentioned by Jesus in the parable of Lk. 16:19-31. Tertullian, St. Ambrose, St. Jerome, St. Irenaeus, St. Bonaventure, C. a Lapide, and others hold that L. and the account are historical. …
… slowly and without anyone noticing (Mt. 13:31-33; Mk. 4:26-29; Lk. 17:20; Is. 18:36); present, or in gestation, the kingdom is nevertheless future, especially as eternal reward for individual faithful at their death (Mt. 22:1-44; Lk. 14:15-24; 16:19-31). And, in connection with the mysterious advent of the Kingdom, Jesus announces his future p., determinable neither in time nor in space (Mt. 24:25-36); it is not calculable in human …
Lazarus (Lk. 16, 19-31) and from that of the ten virgins (Mt. 25, 1-13), in which the impossibility of a change of lot is evident, the time for decisions being over. …
John the Baptist stigmatized Pharisees and S. "as a brood of vipers" (Mt. 3, 7). The parable of the rich man (Lk. 16, 19-31) presents the type of the S. Enemies of one another, Pharisees and S. vied in putting captious questions to Jesus (Mt. 16, 1, and cf. 23, 29-33), and agreed in wanting his death. …
16:20
The objections that speak of an awakening from apparent death (it is enough to think of the 4 days!), or of an amplification of the accounts about the beggar Lazarus (Lk 16:20-31) or about Martha and Mary (Lk 10:38-42), have no substance.
… necessarily in the sense of an immediate correspondence, much less a material one (cf., for example, the parable of Lazarus and the rich man Epublone; the former does good and yet suffers in this life; the latter does evil and yet lacks nothing in this life: Lk. 16:20 ff.). …
16:21
BOSOM OF ABRAHAM. — In the well-known parable of the rich man, the angels carry Lazarus the beggar, after his death, "into the bosom of A." (Lk. 16:21 ff.). …
16:22
… 13, 16; 10, 9; Mt. 3, 9; Lk. 3, 8; Jn. 8, 39), but he declares that it is not carnal descent, but rather the imitation of A.'s works, that counts (Jn. 8, 33-44). A. is in heaven (Lk. 13, 28) and Jews and gentiles will rest in his "bosom" (Lk. 13, 28; 16, 22-30).
… Immediate recompense is clearly indicated by Jesus both when he states that at the moment of death Lazarus is carried into the bosom of Abraham and that the rich man is buried in hell (Lk. 16:22), and when he answers the good thief: "Hodie mecum eris in Paradiso" (ibid. 23:43). St. Paul teaches the same thing when he expresses the desire to die (peregrinari a corpore) in order …
also "Abraham's bosom" (sinus Abrahae: cf. Lk. 16:22), taking the word "bosom" in the same meaning as limbo: as it were a hidden place or harbor of tranquil rest, named after the Patriarch, who was the model of faith in God and as it …
In the time of Jesus a clear distinction is made between the f. for sinners and the "bosom of Abraham" (v. LIMBO): an impassable abyss separates the righteous from sinners (Lk. 16:22-26), although all are under the earth. …
16:24
In this symbolic meaning it is already found used in the Old Testament (Ps. 65, 11; Wis. 4, 7; Jer. 6, 16); in the New Testament the rich glutton, parched, asks Lazarus ut refrigeret linguam (Lk. 16, 24). St. Paul writes: Det misericordiam Dominus Onesiphori domui; quia saepe
16:25
… The apodosis presents, besides an indirect clarification of the subjects proclaimed blessed, the recompense (it is not properly a question of a reward) of joy and glory, based on the double law of retaliation or "contrapasso" for the pleasures enjoyed and for the sorrows suffered: cf. Lk. 16:25 and 2 Cor. 4:17. Some (F. Prat, pp. 270 and 273) distinguish the beatitudes into two series: the first 4 would embrace the Kingdom as present and future, the last 4 only as future. …
16:27
… It is clear, then, that faith cannot be unanimous, and that, consequently, the fact of incredulity occurs, due to the resistances of pride (John 6:44), of disordered attachment to earthly goods (Eph. 4:17; I Tim. 6:10), of luxury, of avarice (Luke 16:27-31) and of the other passions. …
16:28
… It is indicated in the words of the Divine Judge: "Ite in ignem aeternum" (Mt. 25:41), in many other passages of Scripture (Mt. 8:12; Mc. 43, 47; 9, Lc. 16:28; Iud. 6) and in the constant teaching of Tradition.
16:29
I. NAME, SUBJECT. - Already in documents dating back to the 4th century B.C. the book is called Tôrâh, hat-Tôrâh "(the) law" (Neh. 8:2), a name that remained in common Hebrew usage (Lk. 10:26); less often "Book of Moses," "Moses" (ibid. 8:1; 13:1; Lk. 16:29). In Greek ecclesiastical usage from the 2nd century A.D. onward (Origen, In Io., 13, 16) the name (ἡ) Πεντάτευος prevailed, which in itself is an adjective meaning "the (book, βίβλος) …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.