21. moreover the 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 lasts examples of patience to all who are sick and afflicted.
22. And it came to pass, that the beggar died.The beggar died, of disease, misery, and want.
and was carried by the angels, 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, when we are changing from one country to another, how much more 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, [five minutes' love in the bosom or on the lap of one's mother] 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.
2. Because this blessedness was promised to Abraham and in him to all the faithful. Gen. xxii. 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. xviii. 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 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.
And the rich man also died: and he was buried in hell. “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 ᾅδης, from the primative particle α, and ἴδειν, 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.”
23. And lifting up his eyes when he was in torments, he saw Abraham afar off, and Lazarus in his bosom. 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.”
24. And he cried, have mercy on me —“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 Isaiah lxv.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, to cool my tongue. 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 xi.16.
for I am tormented in this flame, 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 2 Cor. iv. 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 joy 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.
25. And Abraham said to him: Son. “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 didst receive good things in thy lifetime, and likewise Lazarus evil things, but now he is comforted; and thou art tormented. 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.”
good things, 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.”
[Some translations give: thou didst receive thy good things, hence:]
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: for in that we are put in mind of the end of all, and the living thinketh what is to come.’ ” Eccles. vii. 3.
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.
26. And 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. (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. xxi., S. Matt. v. 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.”
27. And he said: Then, father, I beseech thee. 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 wouldst send him to my father's house, for I have five brethren. 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).
28. That he may testify unto them, lest they also come into this place of torments. 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.”
29. And Abraham said to him: They have Moses and the prophets; let them hear them, i.e. the writings of Moses and the Prophets, which the Scribes and Pharisees read and expound in their synagogues.
30. But he said: No, father Abraham: but if one went to them from the dead, they will do penance. 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.’ ”
31. And he said to him: If they hear not Moses and the prophets, neither will they believe, if one rise again from the dead. 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, “And we have 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 S. Peter i. 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, “He that stoppeth his ear against the cry of the poor, shall also cry himself and shall not be heard.” Prov. xxi. 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 unto you friends of the mammon of iniquity; that when you shall fail, they may receive you into everlasting dwellings.” 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 demands 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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