The Violent-Taking of the Divine Fellowship In the previous chapter the Lord Jesus showed clearly by means of three parables, God’s great eagerness for our friendship with Him. He declared His love and shedding Himself for our sakes, we the sinners, to carry us to His holy place as sons to God’s house, and the place of the heavenly joy. But this awesome love has to be met with love and wisdom so as to seize it, in other words, in God’s love to man, He did not make him a dumb machine that reacts with God’s love involuntarily. He actually created him a master who has a perfect free will of his own. He could accept this fellowship or reject it. Now, the Lord offers us two parables that urge us to take by force His friendship of our own free will. These are the parables of the dishonest manager, and the parable of Lazarus and the rich man. 1- The parable of the dishonest manager 1- 3 2- The divine fellowship and the love of money 14- 15 3- The divine fellowship and the difficult commandment 16- 18 4- The parable of Lazarus and the rich man + + + 1- The Parable Of The Dishonest Manager: When the Lord of glory, Jesus, spoke in Parables of the extent of His eagerness to attract sinners from going astray, and how to make them enter His holy place, He then addressed His disciples in the presence of the Pharisees, who were known for their love of money (Luke16: 14), as well as their vain glory. He presented to them the parable of the dishonest manager who squandered his master’s money. When the landlord asked him to give the account of his agency to take it away from him, he attempted to win to his side dishonest friend, so that whenever he is fired from his work his friends would then accept him in their houses. The Lord commended this manager, not in his squandering of money, nor in his dishonesty, but rather for his wisdom in winning friends on his side, and being concerned about the forth coming life. He thus offered the pleasures of the present time for the sake of future rest. Before mentioning the father’s words concerning this parable, we would like to summarize the aim of this parable in the following points: Firstly: If the previous parables declare the divine fatherly love towards sinners, then it is the duty of sinners, in their repentance and their return to their Father’s house to be wellequipped with wisdom. Just as this manager disregarded the present for the sake of his future rest, likewise it is appropriate for us in our repentance to live with the Spirit of wisdom that surpasses the temporal needs, and makes us cross over so as to ask for the forthcoming rest in heaven. Secondly: The previous parable of the ‘Prodigal Son’ showed clearly the sinner’s return to his father’s house, in great repentance and regret. In this chapter he speaks to us of charity and the love of giving, not as of our money but what we have been made in charge of by God Himself. Thus we make friends from our owner’s money by being accepted with them in heaven. Now we come back to the same parable, for the evangelist St. Luke says (Luke16: 1- 9) “Then Jesus said to the disciples ‘There was a rich man who had a manager, and charges were brought to him that this man was squandering his property. So he summoned him and said to him, ‘what is this that I hear about you? Give me an accounting of your management, because you cannot be my manager any longer! Then the manager said to himself ‘What will I do, now that my master is taking the position away from me? I am not strong enough to dig, and I am ashamed to beg. I have decided what to do so that, when I am dismissed as manager, people may welcome me into their homes. So, summoning his master’s debtors one by one, he asked the first, ‘How much do you owe my master?’ He answered, ‘A hundred jugs of olive oil’. He said to him, ‘Take your bill, sit down quickly, and make it fifty! Then he asked another, ‘How much do you owe?’ He replied, ‘A hundred containers of wheat’. He said to him, ‘Take your bill and make it eighty! And his master commended the dishonest manager because he had acted shrewdly; for the children of this age are more shrewd in dealing with their own generation then are the children of light. And I tell you make friends for yourselves by means of dishonest wealth, so that when it is gone, they may welcome you into the eternal homes!’ In this parable we notice the following: Firstly: Some think this parable was not new to the Jewish ears at that time. The rich man who owned the property refers to the Roman empire that left the tax issues in the hands of the tax collectors that collect money for its account, even though the Roman empire as an imperialist was greedy, yet it praised the tax-collectors who dealt calmly with people when collecting taxes. The sensible tax collector, in the long run could collect more for the country, as well as taking a bigger share, and yet not tire the payers. But as for the violent one, he destroys the payers, and he loses his own peace, as well as the country’s unease regarding his actions in the long run. The manager mentioned here, when he declined what was written in the documents, acted wisely. He alleviated the Jewish load of the taxes, and at the same time, the Roman empire was able to collect these taxes even if they were less, yet in an easier way. Secondly: St. Cyril the great confirms in his comment on this parable as well as in many other places, that the Lord Jesus when He presents a parable, He does not mean for us to apply it from all aspects, but rather from the aspect that God wanted and meant. Likewise, it is not appropriate for us to follow the example of this manager in his squandering of the property money not in his cheating of the documents; we rather have to follow his example in keeping our wisdom and our vision of eternity. + The manager who was fired by his master from his job was praised because he protected himself from the future bad times. We do not have to follow his example in everything, for it is not appropriate for us that we deceive our Lord, and offer charity through deception. From another point, this parable was said so we realise that if this manager who acted deceitfully, has been able to achieve praise; so how much more will it be with those that please God in carrying out His commandments in their actions. St. Augustine Thirdly: The Lord Jesus says (Luke16: 8) “for the children of this age are more shrewd in dealing with their own generation than are the children of light”. A person who works for his temporal life is counted as a son of this age; whereas if he works for the account of the eternal kingdom of light, he is then counted as a son of light. God wants the children of light to be working wisely for the purpose of this goal: the blessing of the kingdom of light. But unfortunately, they fall short of this by being careless and so they lose the heavenly wisdom. Thus, those who live in this world have become more sensible concerning their goal achievement. + The children of this age are meant to be those who focus their thoughts on the goods of the world. The children of light are those concerned about the spiritual treasures through the divine love. In providing for human matters we sometimes behave sensibly, and are busy about it, so that when we depart we may find a shelter for our life; whereas when we address the divine matters, we do not think of our portion there. Father Theophlactius Fourthly: The landlord handed the manager the property in his hands. Likewise we, too, live as agents to God. All what we have in our hands is the work of His hands, or is a donation from Him, whether it be our talents our abilities our motives, our emotions or our possessions and even our bodies and our time. We, as His agents, will be held accountable for every word we say. God’s purpose for this agency is not a materialistic one that is touchable; but it is to train us in ‘honesty’. By being honest we are prepared to obtain the greatest portion in heaven. God is not concerned about the world except it be to see us children to Himself, having His qualities in us, that is focused on ‘honesty’. God has been ‘the honest one’ (1Cor.1: 9; 10: 13; Thes.5: 24; 2Tes.3: 3; 2Tim2: 13; Heb.2: 17; 3:2; 1John1: 9; Rev.3: 14; 19: 11) God wishes His children to be honest like Himself. He commands us (Rev.2: 10) “Be faithful until death, and I will give you the crown of life”. As St. Ambrosios says, “If we are in charge of what is not ours, then we have to behave honestly, and carry the Spirit and quality of our Lord”. + When we do not manage our treasure according to the pleasure of our Father, then we corrupt our honesty for the account of our pleasure, and are therefore counted as guilty. Father Theophlactius Fifthly: The Lord Jesus called what we possess, such as money potentials and capabilities as ‘the dishonest money’, why so? This is because the distribution of these things among humanity is dominated by the law of injustice. There’s a child who is born and he hinds out his parents are dedicating to him millions, whereas another is born and he hinds out they have left him as an inheritance endless problems and debts. There’s a man who has been gifted with intelligence, or health, or capabilities or talents, whereas another has been deprived of this. So, what we own, even though we have not unjustly usurped, yet we have been handed it in a world in which the law of injustice prevails. It is therefore appropriate to use it for our own construction in the other world where there is no ‘injustice’, so we possess our eternity. Many of our fathers have lived wisely, being careful in carrying out this godly commandment; (Luke16: 9) “make friends for yourselves by means of dishonest wealth, so that when it is gone (physically die) they may welcome you into the eternal homes”. They urge us to practice it in some way or other. Among their words are: + How can we make friends of money, if we love money and cannot bean to lose it? By doing so we shall perish in addition to losing the money as well. The scholar Tritilian + The temporal matters are called outward matters, since they are away from us. Let us change them to inward matters. If we are unable to carry its riches with us when we depart from here, yet we are able to carry our love. It is therefore more appropriate to send it before us, and so it prepares a place for us in the everlasting dwelling. St. John Chrysostom + If you serve the saints, that is, the poor, then you will share them their reward. St. John Chrysostom + By giving to the poor, we obtain the pleasure of the angels and all the other saints. St. Ambrosios + Charity is the most skilful of all other arts. It does not build for us houses of clay, but it rather stores for us eternal life. We need someone’s help in all of the arts; but to manifest mercy we need nothing other than the will power alone. St. John Chrysostom + Mere friendship does not protect us unless it is followed by good deeds, unless we spend our money in charity, this money that was collected in an unjust way. St. John Chrysostom + He showed that all of man’s possessions that are naturally under His authority are not really his own. He allows man to perform the absolutely good deeds through this money of dishonesty, for he shelters them who have an eternal dwelling place with the Father. St. Clemendous El Sekenderi + It is quite often that wealth is for our own good, as the apostle said when he asked the wealthy people to be generous in their donations, and generous in their distribution (1Tim.6: 18,19) “They are to do good, to be rich in good works, generous, and ready to share, thus storing up for themselves the treasure of a good foundation for the future, so that they may take hold of the life that really is life”. As the gospel says, this wealth will be for the good to someone who makes friends by means of the dishonest money. Wealth could also be directed to evil when we store it up, or when we live a life of luxury, and when we disregard the needs of the poor. Father Tadros + Give your welfare not to those whom the laborers feed, that is, the landowners, but rather to those who have only bread to live on. Be concerned about the poor and the needy. + He speaks of the importance the church has to give to the poor, and not to the splendid church buildings. Our Lord sanctified by His poverty, the poverty of His house. Therefore let us think of His cross, and count wealth as trash. Why are we to be surprised at the Lord’s words ‘the dishonest money’? Why do we ask for and love what St. Peter was proud of not having (Act.3: 6)? + (In speaking of Lady Proba) She sold her possessions and made friends for herself with the dishonest money. She will receive this in the eternal dwelling place. With the church servants, whatever their rank may be, and the monks that are only monks by name who shamefully own possessions, whereas this chaste lady sells her possessions? St. Jerome In this way the Lord Jesus declares charity as a change to our possessions from this transient world, to an eternal deposit in the heavenly place above. He called the heavens ‘eternal dwelling place’ because the Jews were very much concerned about the feast of dwelling place. They regarded it a joyful feast indeed, in which they dwelt in a sheltering place of tree branches for a week. In this way, charity provides for us a portion for an eternal joyful feast, and so we live in heaven with the other saints. Sixthly: The Lord Jesus comments also on this parable saying (Luke16: 10-12) “Whoever is faithful in very little is faithful also in much; and whoever is dishonest in very little is dishonest also in much. If then you have not been faithful with the dishonest wealth, who will entrust to you the true riches?” + The little is the dishonest money, that is, the temporal money that has most probably been collected through covetousness and embezzlement. But those who know how to lead a righteous life, and are thirsty for the hope in what is sorrowful, ad do not think on what is earthly, and rather think on what is heavenly, these ones absolutely disregard the temporal wealth. It offers nothing but the indulgence in luxury and sinful physical passions, and the glamour that is so vain and is short-lived. This is why on eof the saintly apostles teaches us saying (1John2: 16) “for all that is in the world, the desire of the flesh, the desire of the eyes, the pride in riches- comes not from the Father but from the world”. But these matters absolutely mean nothing to those who live a righteous and sensible life, for they are trivial matters, temporal and full of iniquity, and it provokes fire and condemnation. In lots of cases it destroys the body completely. This is why Christ’s disciple rebuked the rich, saying (James5: 1-3) “Come now, you rich people, wap and wail for the miseries that are coming to you. Your riches have rotted, and your clothes are moth-eaten. Your gold and silver have rusted, ant their rust will be evidence against you, and it will eat your flesh like fire”. How do gold and silver rust? By storing them up in big quantities. This will be evidence against them before the divine Judgment seat of God that they were unmerciful. They have hoarded in their treasuries unnecessarily huge quantities, disregarding the needy ones, even though they were able, if they wanted to, to easily grant welfare, to so many, but they were ‘dishonest in the little things’. But how can people become honest? This is what Christ teaches us, and I shall explain this. One Pharisee asked Him to eat with him bread on a Sabbath day, Christ agreed to this. When He went there, He sat to eat, and many others came to eat with them as well. But there was none among them to represent the needy ones, rather, they were prestigious people, wellknown and lovers of the foremost seats. They were thirsty for the vain glory, as if they were being clothed with the pride of riches. What did Christ tell His host? (Luke14: 12-14) “When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbors, in case they may invite you in return, and you would be repaid. But when you give a banquet, invite the poor, the crippled, the lame and the blind. And you will be blessed, because they cannot repay you, for you will be repaid at the resurrection of the righteous”. This is, as I think, is the honesty in what is little; that man is kind-hearted to the needy ones, and that he supports those in trouble as much as he can. If we are not honest with what is little, by not being formed according to God’s will, giving all our capabilities to our pleasures and our pride, then how can we accept from God what is right and true? What is this truth? He has granted us the divine blessings most plentifully, that ornament the soul and where there is formed godly beauty. This is the spiritual beauty, not that which fattens the body that will be corrupted by death. It is that which saves the soul, and makes it worthy of pride and honor before God, and it would thus win for itself the real praise. Therefore, it is our duty to be honest to God, pure of heart, merciful, gentle, righteous, sanctified. These things imprint in us the lines of similarity with God, and makes us perfect for being heirs to the eternal life. This is therefore what the truth is! This is the aim of the Savior’s words and its purpose. This makes man able to learn it from what follows, for He said (Luke16: 12) “And if you have not been faithful with what belongs to another, who will give you what is your own?” For another time we say that what belongs to others is the wealth that we own; for we are not born with our riches. On the contrary, we were born naked, and we can truthfully confirm the words of the Holy Book (1Tim6: 7) “for we brought nothing into the world, so that we can take nothing out of it”. Job, the patient one, uttered similar words (Job.1: 21) “Naked I came from my mother’s womb, and naked shall I return there”. Thus, by nature, there is no one who is basically rich on his own, and lives in abundant wealth. This has been added to him from outside as an opportunity that crossed his way. So, if the wealth passes, this does not harm his human nature. For we are not sensible creatures, skilful in every good deed due to riches, but our nature is able to do so, to live a good life. Human nature is ours, and is equipped to do every good deed, as St. Paul the righteous one wrote (Eph.2: 10) “For we are what He has made us, created in Christ Jesus for good works, which God prepared beforehand to be our way of life”. Therefore when we are not honest with what belongs to others, I mean, in matters that are added to us from outside, then how can we receive what is ours? How can they become partners in the good deeds that God grants, that ornament the soul, and imprint beauty of God on it, and from in it in a spiritual way righteousness, sanctity, correct deeds that are practiced in the fear of God? I wish those of us who possess earthly wealth, to open their hearts to those in need, and thus we appear honest and obedient to God’s laws, and followers to the Lord’s will in matters that are outside, and which is not our money. Then we will accept what is ours, that is, the amazing sanctified beauty that God forms in people’s souls. Thus He will make them in His image, as we were in our original state. St. Cyril the great + What belongs to others: an amount of gold or silver. But what is yours is the spiritual inheritance. It was said on another occasion (Prov.13: 8) “Wealth is a ransom for a person’s life”. St. Jerome + If we do not care about the visual matters, and if we disregard giving, then how can God manifest to us what is invisible? St. John Chrysostom Seventhly: The Lord Jesus puts a divisional line between accepting His fellowship, and being disturbed with the love of money, saying (Luke16: 13) “No slave can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth”. + an absolute servant of Christ has nothing at all besides Christ. If he has something else besides Christ, then he is not perfect. St. Jerome + ‘A slave cannot serve two masters; not because he has two masters, but just one master, since wealth has no right of authority. It is only man that burdens himself with the yoke of bondage, which is that of money. Money has no just authority, but rather unjust bondage. This is why He said ‘Make friends to yourself with the dishonest wealth’. Do not be a slave to money or the outer pleasures; for it is not appropriate that you confers any other master than Christ. St. Ambrosios + It is impossible that man, all by himself, is divided between controversies, and lives blamelessly. This is manifested by His words ‘No man can serve two masters’. You can never serve God and love wealth. I wish every one of us to set aside from his mind completely, to be a slave to money. Let us bend our necks fully to Christ our Savior, in all freedom and with no barrier. St. Cyril the great + The agent who mismanages his master’s affairs, and wastes his property, is afraid of facing his master. As a contrast, the agent who well provides and manages his master’s property, he is always happy to see his master. St. Jerome + Show in what is little, what you wish to do when you have a lot. Present some proof, just as the widow who had two pennies and how she offered them, she offered all that she had. St. John Chrysostom 2- The Divine Fellowship and the love of Money: When the Lord Jesus touched the god of the Pharisees, and when He put His hand on their real wound ‘the love of money’, they could no longer listen to Him. They began to mock Him, for the evangelist says (Luke16: 14,15) “The Pharisees, who were lovers of money, heard all this, and they ridiculed Him. So He said to them, ‘You are those who justify themselves in the sight of others; but God knows your hearts; for what is prized by human beings is an abomination in the sight of God”. This was the habit of the Pharisees ‘the love of money’ that dominated the heart like a god, clothed in pride, in arrogance and haughtiness. Instead of confessing their malice, they pretended to be zealous for the law, and being accurate in carrying out the covenant in fatal literacy. + Because the Lord revealed their hidden cunningness, they confirmed their righteous pretence. Father Theophlactius + The Lord told them It was their duty to sell their possessions and distribute them to the poor, and thus they would possess treasures in heaven that would never be robbed, and a treasure that would never be ruptured, and riches that would never be squandered. So why did they ridicule Him? Because the teaching was prudent, a way of hope for the future matters. It is a door that leads to the incorruptible life, because He taught them the way of true riches, and the way to obtain the crown of the heavenly call, and how they could become partners with the saints and the sons of the heavenly city above, Jerusalem which is in the heavens, our mother that is free indeed (Gal.4: 26). Why did they ridicule Him? Because the wave of covetousness has prevailed in their hearts, and its dominance controlled their minds. Thus they were in humiliation even though involuntarily. They had fallen under the evil authority, and were chained by ties that could never be unknotted. The writer of the book of Proverbs says (Prov.5: 22) “and they are caught in the toils of their sin”. Just as the horse that is difficult to bridle and to train, the rebellious one that does not obey the rider’s spur, likewise is the fallen man’s mind that follows his whims and absolutely drifts towards evil. He is disobedient and cannot be directed, and rejects any cure to his hatred. + When the Savior told them so much, and He could see they wanted no change to their deceitful goals and tendencies, and how they preferred remaining in their crude ignorance, the Lord then began to rebuke them strongly. He proved how hypocritical and deceitful they were, eager to achieve the appropriate glory of the righteous, but without being as such. They ask for none of God’s pleasures; but on the contrary, they desired eagerly the human dignitaries. This is why He said (Luke16: 15) “You are those who justify yourselves in the sight of others; but God knows your hearts; for what is prized by human beings is an abomination in the sight of God”. On another occasion the Lord said to them (John5: 44) “How can you believe when you accept glory from one another and do not seed the glory that comes from the One who alone is God? For the God of everyone is crowned with the honor of the righteous people who are truly good. As for the hypocritical ones that do not love righteousness, these steal through their deceitful words, merely the name as honorable ones. “God knows your hearts”; the Judge can never be deceived for He knows the depth of your minds. He knows the real struggler and the robber of honor that others deserve by means of deception, whereas the real righteous ones are honored by God (Ps.53: 5) “For God will scatter the bones of the ungodly, they will be put to shame, for God has rejected them”. St. John Chrysostom + It is not only adultery and prostitution that defiles those who practice them, but pride, too, defiles man more than they do. St. John Chrysostom 3- The Divine Fellowship and the difficult commandment: the Pharisees believed, due to their love of money, that they could steal the kingdom by deceptive means. They would appear to people in a different way than their reality. They were clothed in the robe of hypocrisy. Therefore the Lord assured them that the kingdom is taken by force through the depth of the commandment. The Pharisees have opened a wide gate contrary to the spirit of the commandment. An example of this is when they permitted divorce even for the sake of food; that is, if the husband does not like the food cooked by his wife, he would divorce her. This is a matter destructive to the matrimonial life and shatters its concept. Why did the Lord choose the example of marriage from among all the laws or the written commandments? The Lord Jesus may have wished to link the divine fellowship and the matrimonial life. Our relationship with God is not based on fulfilling the commandment or the fulfilling of the law in an apparent way. It is based on the tie of fellowship, or you may say on the spiritual unity of marriage that cannot be untied. If we are honest in our relation with each other, particularly in the family relation, and be committed to the commandment in all its depth, the commandment of matrimonial love and unity that cannot be loosened, then in this way we are honest in what is little, and He will then give us a lot, such as love and the unity with God Himself. This is the objective of the law, and this is the goal of the commandment: to take by violence the kingdom, by practically the commandment in its spiritual depth. Thus, not one of its letters falls in our practical life. In this way we shall taste the matrimonial life that detests divorce. The Lord Jesus says (Luke16: 16-18) “The law and the prophets were in effect until John came; since then the good news of the kingdom of God is proclaimed, and everyone tries to enter it by force. But it is easier for heaven and earth to pass away, then for one stroke of a letter in the law to be dropped. Anyone who divorces his wife and marries another commits adultery, and whoever marries a woman divorced from her husband commits adultery”. + The Lord did not say the Mosaic law has ceased, but that it has become a beginning to the gospel preaching. It is as if what is the least, stops with the advent of what is better. Therefore let us take by force the kingdom of God. Let us take Jesus by force and strong zeal, and not coldly. For taking by violence in the faith is righteousness, and being cold is a sin. St. Ambrosios + He is preparing them to have faith in Him, because when the time of John has come, all matters have been fulfilled. I am He who has come. St. John Chrysostom + The old law that has not been perfected through the requests in literacy, this has been fulfilled in the freedom of grace. St. Augustine + “He who divorces his wife and marries another, commits adultery with her”. Some think that every marriage is from God, for it was written (Matt.19: 6) “So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate”. If every marriage is from God, He would not have allowed any separation, for it is said (1Cor.7: 15) “But if the unbelieving partner separates, let it be so”. Not every marriage is from God; for God has commanded the Christian not to marry a Gentile, as mentioned in the old law. The unity takes place when everything is in accordance, and the strings of the instrument is in harmony all together, and thus it gives out the beautiful music. By this we realise that the harmony cannot be fulfilled in this marriage where the groom is a Christian and the woman is a Gentile. The marriage and the harmony are fulfilled when the Lord unites them. Do not divorce your wife, for if you do so, you confess that God has not united you. If you tolerate others, and offer them an excuse for their behavior, then do this with your wife as well. Fear God, and listen to the Lord’s law ‘What God has joined let no man put asunder’. By means of divorce you not only pull down a heavenly commandment but you also destroy God’s work. The Lord has spoken earlier about God’s kingdom, that not one bit will fall off from the law. Then He added that he who divorces his wife and marries another, he commits adultery. He who marries a divorcee, also commits adultery. The apostle commands us an identical commandment to this one (Eph.5: 32) “This is a great mystery, and I am applying it to Christ and the church”. Here you are in touch with a marriage where no man can doubt that it has been united by God, for He said (John6: 44) “No one can come to Me unless drawn by the Father who sent Me”. He is the only One able to unite this marriage. This is why Solomon said pointing to this mystery (Prov. 19: 14) “ a prudent wife is from the Lord”. Christ is the Bridegroom, and the church is the bride, the virgin with her love and chastity. I wish no one to deviate from Christ because of any difficulty or iniquity, for the Father has brought him to Him. I wish philosophy not to corrupt our faith, also the heresies! For this is divorce! I wish the Bridegroom finds every bride weaving the threads of precious virtue, and lifts up her hands at night in prayer (Ps.133: 2), providing for her work, weighing her habits, and awaiting her groom’s coming in great eagerness. She says, “the groom is slow in His coming; I shall hasten up to Him so I can see Him face to face when he begins His coming in all glory. Come Lord Jesus, and find your bride undefiled and blameless, she did not defile your place, and neither did she neglect Your commandments”. She will moreover say (Song of Sol.3: 4) “I found Him whom my soul loves”. You will go to the wine-house, and will drink with the spirit, and you will reveal to her the mystery, and teach her the mysteries. St. Ambrosios 4- The Parable of Lazarus and the Rich Man: When the Lord Jesus has spoken about usurping the kingdom by yielding to the Groom, the One and only, and by rejecting the love of money, and by being tied to the Lord’s law and His commandment, the Lord then presents to us a parable in which He reveals how the rich man lost the kingdom through the allures of wealth, whereas poor Lazarus usurped the eternal kingdom. What follows are some of the comments said by our fathers regarding this parable: Firstly: Some fathers think this parable is a real and actual, story. St. Ambrosios proves this by the poor man’s name ‘Lazarus’ as being mentioned. But some others think, this name is only a symbolical one, because the word ‘lazarus’ means ‘My God is a Support’. It is as if the secret of strength is this poor man’s life, is not poverty in itself, but rather the acceptance of the poverty sufferance in thanks through ‘God the Supporter’. Secondly: St. Ambrosios comments on this parable saying “Not all poverty is necessarily sanctified, and not all wealth is detested”. In other words, poverty is not an end in itself, and wealth is not a sin in itself. It is man’s life that corrupts this or that. A life of luxury and being spoilt, unmerciful to the needy ones, this ruins wealth; and the sanctified and grateful life ornaments poverty. This is also assured by St. John Chrysostom in more than one article, particularly his article “No one could harm man, unless man harms himself”. He showed clearly that what harms man is man’s behavior and his life, but not his wealth or his poverty. St. John Chrysostom also says that poverty cannot harm man and make him grudgingly utter blasphemous words against God. It is the base soul that shatters man. He says, “It is not poverty that makes man as such; it is rather the base spirit, because Lazarus was poor, yes, he was poor indeed. In addition to his poverty he was stricken with physical weakness, far worse than his poverty in every way, which made his poverty harsh and cruel to the lost degree. Furthermore, he was absolutely deprived of anyone’s help in this very hard condition of finding anyone to fulfil his basic needs. This increased the bitterness of his poverty and his weak condition. Finding no one’s support, increased his pain and his bitter catastrophe. There is a fourth hardship in addition to the three previous ones, which is the rich man’s absolute disregard of him, despite the luxury in which he lived. If you wish, moreover, there is a fifth factor which kindles the fire all the more: it is that the rich man not only lives in luxury, but that he also sees the poor man twice or thrice, and maybe more times, every day, thrown at his gate. This was a deplorable sight for a deplorable catastrophe. To look upon him was enough to soften the hardest heart. Despite this, the sight did not motivate the hard-hearted man to help the poor one. The rich man rather, had his luxurious table set, with cups decorated with flowers, and the pure wine poured out plentifully. He had crews of cooks and courtly people working since early morning, and bands of singers and cup bearers and jugglers. He indulged all his time in pleasures and drunkenness, and eating greedily, in fine clothes and food and drink and other passions. Even though he saw the poor man stricken with extreme hunger, bitter physical weakness, sore wounds, deprivation, sickness due to this condition, yet he did not think of him. The hypocrites and courtiers hart their superfluous needs filled, but this poor one, who was deplorably poverty-stricken and yoked with many sufferings- he did not give him even the crumbs that feel from his table, even though Lazarus was very eager to have just some of it. Despite all of this, none of these things hurt Lazarus, and he did not utter a cruel word of reproach. He was as a piece of gold that glitters more brightly whenever it got purified with the increasing fire. Despite these hardships surrounding him, Lazarus over-ruled them and became more sublime, even though such things are very provocative. Generally speaking, the poor are provoked in envy, and suffer with the thoughts of envy when they see the rich, and think a life stricken with poverty is not fit to live, after all. The poor who find the basic necessities think this way, when they have someone supplying them with their needs. But how much more so is it with Lazarus! Was he not truly wise indeed, kind-hearted, since he saw himself poorer than all the others. Moreover, he was stricken with an infirmity, and had no one to supply his basic needs or be kind to him. He was thrown in the center of the town as if in the middle of a far away desert, suffering bitterly from the hunger pangs. He could see all the goods pouring on the rich man, as if from a fountain of wealth. He had no human comfort, but was lying there as constant food for the dogs to lick. He was so weak and wrecked that he could not even kick them away. Do you not therefore realise that he who does not harm himself, nothing can possibly harm him? What harm has stricken him, whether it be his physical weakness, or having no one to defend him, or the dogs surrounding him, or the evil of being so close to the rich man, and his seeing all his luxury and puffed up pride? Have these matters weakened him so he opposes righteousness? Has he changed his goal? Nothing at all has harmed him; rather, the more he suffered due to the rich man’s cruelty, the more he got strengthened. He was more solid to obtain the crown of victory; these were as means by which his rewards increased, and a motivation to obtain his blessings. He bore his hardship courageously and with great stability. Thirdly: St. Ambrosios thinks from the symbolical point of view, this wealthy man refers to the arrogant teachers particularly the heretics. As for poor Lazarus, he refers to the shepherds who preach through a contrite spirit. The rich used to wear beautiful clothes very gorgeous indeed. In such a way the heretics hide behind the glamorous. Words and the deceitful phrases, as a gorgeous outfit, behind which the deviation of faith hides. This wealthy man had five brothers, biologically speaking. They were as the five senses that were stained by the heretics. They appeared as worshiping people, of intellectual knowledge, but their inward life was a corrupt one through the passionate physical senses, that were unsanctified to the Lord. As for the poor one, he was called ‘Lazarus’, that is, ‘My God is a Support’. The real minister is the one who does not rely on himself, but he relies on God his support. God overflows on his inner life with tremendous blessings. He also works by man’s means in his preaching and his service. He says with St. Paul the apostle (2Cor.4: 7; 3: 5) “But we have this treasure in clay jars, so that it may be made clear that this extraordinary power belongs to God and does not come from us”, and “Not that we are competent of ourselves to claim anything as coming from us; our competence is from God”. Fourthly: The Lord Jesus says (Luke16: 19,20) “There was a rich man who was dressed in purple and fine linen and who feasted sumptuously every day. And at his gate lay a poor man named Lazarus, covered with sores”. I wish you notice accurately the Savior’s words. he called him ‘rich’, but He spoke of the poor one by name. What do you conclude of this? It is that the rich man was unmerciful, and he had no name in God’s presence. On another occasion, the psalmist says about those who do not fear God (Ps.16: 4) “or take their names upon My lips”. But as for the poor one, as I have said, his name was mentioned by God’s tongue. St. Cyril + Our Lord referred to the poor man’s name, but He did not mention the rich man’s, because He knows the humble one and He praises him, but not so with the proud. Pope Gregory the great + About His concern for the outer clothes of fine purple linen is the following: the dust and the earth have been covered with the fine purple linen and silk, or, the dust and the earth have carried on them the fine purple linen and silk. Just as his clothes were as such, his food was also likewise; his earthly dusty body ate the luxurious food. St. John Chrysostom + Let us look at the rich man’s pride, who was arrogant because of matters of no real value. He was dressed in very fine clothes, this was his only concern, very expensive clothes. He lived in constant banquets, every day was a day of luxury and sumptuousness. He was also a spendthrift and couldn’t care less for spending as much as he wanted. But what was the result? He differed very little from the shapes in pictures or statues, for he was indeed the center of admiration for those indulging in passions. As for his heart, it was soaring up in haughtiness and pride. He believed himself to be above the rest, even though his mentality was not of any distinction or superiority; he was just an arrogant and vain person. His pleasure was in the priceless food offered him, food and entertainment. He had many cooks working to arouse greed and offered him delicious delicacies. The cup bearers were dressed in beautiful outfits; he had singers and he loved the flattering voices of people around him. This was how the rich man lived. This is why Christ’s disciple warns us, saying, (1Jhon2: 16) “For all that is in the world- the desire of the flesh, the desire of the eyes, the pride in richescomes not from the Father but from the world”. On the other hand, Lazarus was stricken with disease and poverty cast out at the rich man’s gate. The rich one lived in the elegant halls and huge mansions, but as for the poor one, he was thrown out, ignored and an outcast. He was deprived of any sympathy or care, having nothing to eat and satisfy his hunger. He used to eat of the crumbs that fell off from the rich man’s table. He moreover suffered from an incurable disease, indeed, even the dogs did not harm him, they were simply sympathizing with him. With their tongues they soothed his sore pain. But the rich one was more hard hearted than the beasts, for he had no pity whatsoever on Lazarus, he was rather cruel and violent towards him. St. Cyril the great + There is nothing more dangerous than luxury. Listen to what Moses says about is (Deut.32: 15) “Jacob ate his fill; Jeshurun grew fat, and kicked”. Moses did not say that Jacob walked, but that the beloved kicked, showing how he has become haughty and out of control. On another occasion Moses says that whenever you eat or drink (Deut.8: 11) “Take care that you do not forget the Lord your God”, for with satisfaction you will forget. Therefore dear brethren, whenever you sit at the table remember to leave the table and go to pray. Fill your belly sensibly, so you would not be too heavy, and be unable to bend your knees and entreat God. I wish that after supper you would not go to bed but to prayer, lest we become more stupid than the unreasonable beasts. I know will enough that many are critical of what I am saying, thinking I am introducing a new and strange habit in our life. + We have not been born or live so as to eat and drink, we rather eat so as to live. At the beginning life was not for the sake of food, but it was food for the sake of life. But as for us, it is as if we have come into the world specifically for this purpose, to offer everything so as to eat. St. John Chrysostom Fifthly: Some fathers think this parable portrays a symbolic picture of the Jews and the Gentiles. The arrogant wealth represented the Jews that God has blessed them with great wealth, for He has presented to them the covenants, the law, the prophecies etc. it was more appropriate for them to offer the world some of this wealth in a spiritual way. They should have been the ones to preach the truth and the gospel of salvation. But they cherished the wealth in all its literacy, and they made use of God’s gifts for their own account and their temporal honor. They wished to cast out the Gentiles as a poor one out of the gate of faith, though he was all covered with sore wounds. The Jews disdained the poor one, that is, the Gentile world. The ungrateful Jews were therefore deprived of the blessings of the faith, and being blessed with the kingdom of God, whereas the gate has been opened to the Gentiles so that God wipes away their tears, satisfy their hunger, and cure them of their apparent and hidden sores and pain. The Jews were similar to the wealthy man, who was disgusted at the wounds of poor Lazarus, and could not bear to smell his wounds in his splendid banquets, so he would be among his guests, for the wealthy man was tired even of the natural air, as St. Ambrosios says. The Jews found pleasure in seeing the misery of the poor ones. They scorned the unfortunate souls, and so God sent the Gentiles help so He carries them to His kingdom. + This wealthy man refers to the Jews who prided themselves on their personal merits. They (Rom.10: 3) “For, being ignorant of the righteousness that comes form God, and seeking to establish their own, they have not submitted to God’s righteousness”. The fine purple linen are the honor of the kingdom, for it was written in the gospel, concerning the Jews (Matt.21: 43) “Therefore I tell you, the kingdom of God will be taken away from you and given to a people that produces the fruits of the kingdom”. The splendid banquet is the vacant usage of the sinner to the law, for the sake of their personal self-praise. They have misused it, and they counted the law as a means of fulfilling their vain pride instead of making use of it for their own salvation. The beggar who was called Lazarus, which means ‘the one in need of support’, means the Gentiles who were blessed with greater support, since they were not as rich as the others. Actually, the Gentiles, or Lazarus, hungered for the crumbs that fell from the rich man’s table. They were eager to obtain the knowledge of the spiritual law as a heavenly blessing. The falling crumbs from the table are the words of the law that fell to the ground due to the Jews’ pride, when they used to speak arrogantly to the people. As for the sores that covered the body of Lazarus, this is the confession of transgressions that were apparent on the surface, as if they gushed out from the inside, as unclean blood. + It is appropriate for us, dear brothers, to differentiate between the wounds and the lesions. The wounds are from the outside but the lesions are from the inside. Therefore the lesions mean the confession of sins, for they cover the skin on the outside, and this shows the regaining of health from the inside. Therefore when man confesses his sins in humility, he seems as if he has been covered with lesions from the outside, and that he has become in good health inwardly. But if he is like that rich man who ornamented his body, and has disregarded the confession of sins, then he is gaudy from the outside whereas inwardly he is full of sores. Likewise was this rich one who was dressed in fine clothes, whereas his soul was diseased with leprosy. This is why the rich man’s soul was in the angels’ eyes as the poor man’s body in the human eyes. But as for the poor man’s soul, this was as the rich man’s body. After death the situation was reversed: Lazarus has become beautified with the precious gems of righteousness after his wounds and sores and has been carried by the angels to Abraham’s embrace. As for the rich one, after his fine purple clothes, he was stricken with the leprosy of sin and descended into the bottomless abyss. However, the rich one was not tortured in the abyss due to his wealth, but due to his cruelty and arrogance. In addition to this, we may assume that the dogs licking his wounds as worse than the people who indulge in their sins, since they do not cease to praise their actions with their long and evil tongues. + ‘Abraham’s bosom’ means the comfort granted to the blessed ones who belong to the heavenly kingdom, for they are welcomed there after this life. As for being buried in the abyss, this is the deep end of the punishment that befalls the arrogant and the cruel ones after this life. Indeed, he was in need of cooling his tongue when it was absolutely burning hot. This means that “death and life are in the authority of the tongue” (Prov.18: 21) and (Rom.10: 10) “One confesses with the mouth and so is saved”. This is why the tongue fell under more burning, not only because it refused to confess giving the poor one something, but also because it uttered very cruel words. the tip of the tongue is meant to be the grace of the Holy Spirit as the Lord Himself said (Luke11: 20) “But if it is by the finger of God that I cast out the demons”. In fact, the tip of the tongue is meant to be the least of the merciful acts by which help is given to the people through the Holy Spirit. Father Caesarius, bishop of Arles + Who are these represented by the rich man wearing beautiful robes, and indulging in daily banquets? Is it not the Jewish people who offered their worship by means of outer matters, and by using the joy of the old law that has been handed to them, for vain motives and not for real benefit? Who is Lazarus covered with sore wounds, other than the Gentile people? These are the ones who have converted to God, and were not ashamed to confers their sins. They had been inflicted with many inward wounds that were apparent in sore lesions and bruises. This is just like the inward infection in the body that affects the skin, and thus the infection appears on the surface with such skin wounds and bruises, when we confess our sins and our wounds are apparent on the surface. In the confession, we confess in a useful way the sin virus which hides its poison inside the soul. The apparent bruises come to the surface show the infections wounds inside. Likewise is the situation when we confess our sins and reveal our hidden wounds. Poor Lazarus was hungry for the crumbs that fell from the rich man’s table, but no one gave him anything, because they were an arrogant people who rejected the Gentiles coming to join their knowledge of the law. The Jews knew the knowledge of the truth, but they grew in arrogance and not in love. They soured in their corruption and wealth which was given them. The Jewish people accepted these words of knowledge in abundance, therefore they fell from their tables as crumbs of bread. As a contrast, the dogs came to lick the poor man’s bruises who lay on the floor. The Holy Book sometimes means by the word ‘dog’ as ‘the preacher’, because when the dogs lick the wounds, they are healed. Likewise the devout teachers when they teach us to confess our sins. We say that they lick up our mental bruises with their tongues; when they urge us they save us from sin, as if they are bringing us back to good health. + God Himself tells us through the psalmist that the preacher’s tongue means ‘the dog’ when He says (Ps.68: 23) “so that you may bathe your feet in blood, so that the tongues of your dogs may have their share from the foe”. From among the unbelieving Jews, the devout preachers were chosen, who, if I may say, they bark so as to confirm the truth. These are God’s guarding dogs that bark at thieves and robbers. As a contrast we read when He speaks of the rejection of some (Is.56: 10) “they are silent dogs that cannot bark”. The devout and saintly preachers condemn sin, and urge us to confess them, saying (James5: 16) “Therefore confess your sins to one another, and pray for one another so that you may be healed”. The dogs lick up Lazarus wounds, and in this similar way the saintly teachers accept the confessions of the Gentiles, and thus they heal the wounds of their souls. The name ‘Lazarus’ applies to thus interpretation, since it means ‘the one supported’; he is supported so he be healed by correction and preaching. It could also be understood that the licking of the dogs as being the smooth flattering tongues. This occurs when they praise us in servile flattering words about deeds that our own conscience pricks us about as being malicious deeds. Pope Gregory the great Though some fathers think poor Lazarus as being a symbol for the Gentiles, and that God has offered them the preachers, if we speak correctly in saying they are as similar as the guarding dogs, these declare to the Gentiles the healing of their inner and outer bruises by accepting the missionary word and the confession of sin. Despite this, St. Ambrosios has a different interpretation. He stood the whipping, and his body has become like stricken with wounds and bruises. The Gentiles came up to accept his teachings of the faith through this beaten and trodden down body. The Gentiles were similar to the hungry dogs for the children’s bread (Matt.5: 26) they were filled by means of the apostle’s wounds in his gospel teaching. In other words, the children have refused the living bread, for they have not accepted the fulfillment of the prophecies in the Messaiah. The Gentiles came, counting themselves even as dogs, asking for the crumbs falling from the prophet’s table, so they be felled everlastingly. In this way the children hungered, whereas the dogs were filled- for this was how the Jews mockingly called them. St. Ambrosios goes on with his words saying, “Oh you blessed bruises that heal of the eternal torment! Oh, you marvelous crumbs that cast out hunger forever (Matt.27: 15) You satisfy’ the miserable one that accepts you with eternal food. He moreover says, “wealth has become poverty, and poverty has become wealth. Wealth has come to be tormented for it has become deprived of every pleasure after it had been living in indulgence. He wishes, when being in hellfire, that the poor man wets the tip of his finger with some water to cool his tongue. He needs water, the food of the spirit at the time of disaster”. Sixthly: When the Lord Jesus had given a picture of Lazarus and the wealthy man in the world, He presented the other picture at the time of their death, for He says (Luke16: 22) “The poor man died and was carried away by the angels to be with Abraham. The rich man also died and was buried”. The temporary short-lived picture passed in which the rich man lived in his indulgences at that time, and Lazarus being thrown on the ground, eager to eat of the crumbs that fell at the table. Intead of this picture, an everlasting and contrasting picture replaced it, in which the rich man is deprived of his father Abraham, for he can see him far away from him. Previously, he prided himself on being Abraham’s son, though without any of the practical faith, whereas the poor Genti8le was placed in eternity, for he has come to be in Abraham’s bosom, enjoying with him the heavenly kingdom. In an excerpt attributed to St. John Chrysostom, the following words came, “All of a sudden, the great torment has been changed to a blessing. The miserable one was carried, after all his ordeals, for he was unable to walk, and this is why the angels carried him. One angel was not enough to carry him, but many have come to do so. They formed a joyful host of angels, each angel rejoicing to touch this great weight. They were thrilled to do so, carrying this body, so they offer humans to the heavenly kingdom. He was carried to Abraham’s embrace so Abraham would hold him and comfort him. Abraham’s bosom is paradise itself”. + Notice carefully the Savior’s words: regarding the poor one, it is said he was carried by means of the angels to Abraham’s bosom, whereas nothing was said about the rich man, except for the words ‘he died and was buried’. Those who put their hope in Christ, find in their departure from the world, salvation form the torment and suffering. Solomon taught us something of a similar nature (Wisdom of Sol.3: 2,3) “In the eyes of the foolish they seemed to have died, and their departure was thought to be a disaster, and their going from us to be their destruction; but they are at peace. For though in the sight of others they were punished, their hope is full of immortality. “They are given a measurement of solace appropriate to their hard work, and it even surpasses their work much more, for the Lord says on another occasion (Luke6: 38) “A good measure, pressed down, shaken together, running over, will be put into your lap. Just as the sailing ships face high waves and strive with the strong and fierce winds, jet, when they reach the ports they settle and are not rocked by the waves any more. Likewise in the same way, I think people’s souls when they are released from the toil of this world and dwell in the above places they are just as in the harbor and ports. Concerning the rich man who led a life of cruelty, and knew no mercy, when the body separated from him, it was death to him, for he leaves the pleasure to go to the torment. He goes out of glory to torture, out of light to darkness. The rich man had to suffer from these things because he lived in indulgence and yet with shut hands, not ready to practice any mercy. To increase his torment even more than being in hell fire, was the fact that he could see Lazarus in Abraham’s bosom. St. Cyril the great + I know will how frightful it is the punishment that befell the arrogant rich man’s thoughts, he who used to dress in fine purple liven, and did not wish to help Lazarus. The poor one that we scorn, and could hardly help looking at, because if we do we feel like throwing up, he is only a person like us. He is made of the same dust as we are, and was formed of the same metal as ours. What he suffers from now could happen to us. Let us look at his blisters and wounds as if they are ours. St. Jerome + Here He is offering misery instead of satisfaction, and is offering satisfaction instead of misery. St. Jerome + He speaks of the death of the rich man’s soul prior to that of his body, for He says, “Let us put the rich man in the story of Lazarus before us, and let us know what the soul’s death is, for he had a dead soul, as his actions prove. He did not practice and of the soul’s acts; he only ate and drank and merely led a life of luxury and affluence. This is the case with the cruel people who are merciless up till this day, for they have a dead soul, as in the rich man’s case. The warmth springing from the love of our neighbors, fled from him, and thus his soul was more dead than the death of his own body. But as for the poor man, the situation was a different one; he was standing on the peak of the glowing heavenly wisdom. Even though he struggled with hunger continuously, and he had none of the mere basic necessities, yet he said not one word of blasphemy against God. He rather bore everything nobly. This is not an easy task for the soul; it rather reveals a strong healthy soul. St. John Chrysostom + Jesus said that the poor man died and that the angels carried him. I wish at this point to wipe out an evil disease that has spread in your souls: there are many simple minded people who believe the souls of those who have died a violent death, such as those being murdered, that they become devils. This is absolutely impossible. It is not the souls of those who die by violent means that become devils, but rather the souls of those people who live in sin. It does not mean that their human nature changes, but that their conduct in their life followed the model of the devils. This is what Christ made clear enough to the Jews when He said (John8: 44) “You are the sons of Satan”. He called them Satan’s children not because they have changed into Satan’s nature, but because they practice his deeds. This is why He adds “and you choose to do your father’s desires”. In the same way, John says (Matt.3: 7-9) “You brood of vipers! Who warned you to flee from the wrath to come? Bear fruit worthy of repentance. Do not presume to say to yourselves ‘We have Abraham as our ancestor’. +You can see here that it is said ‘the angel carried him’. One was led as a prisoner, and the other was carried on the shoulders as a victorious one! As in the arena, when the fighter is injured in many- wounds and blood gushes out of him, and a crown of victory is put on him, and the by standers clear him loudly, and carry him to his home in great admiration, likewise did the angels lead Lazarus. But as for the other one, some of the evil hosts came to ask for him, they may have been sent for this purpose, so as to prick his conscience for his deeds. St. John Chrysostom thinks the evil man at his death, his soul is led by his sins, so they be the secret behind the constant pricking of his conscience. + The rich man died and was buried. He has prior to that buried his soul in his body just as in a grave. He had worm the body as a grave for his soul, though the physical pleasures. St. John Chrysostom Seventhly: the Lord Jesus speaks to us of the rich man, cruel at heart, and the torment in which he suffered, whereas Lazarus was happily blessed in Abraham’s bosom, saying (Luke16: 23) “In Hades, where he was being tormented, he looked up and saw Abraham far away with Lazarus by his side”. + The painful yoke of the poor man was all the more severe by being thrown at the rich man’s gate. He could see the rich one inside living in extreme affluence and entertainment. Thus when the rich man died, his torment increased, because as he was in Hades, he could see Lazarus’ happiness. The situation did not did not stop with his own personal suffering, but comparing himself to the honor given to Lazarus, the torment was way more unbearable. The rich man looked up to see Lazarus, but not to scorn him. Lazarus has now come to be at the top, and he at the bottom. Many angels came to carry Lazarus, whereas he was caught in a maze of endless torment. All of himself was in anguish and pain; nothing was free except his eyes so they look at others’ joy. It was allowed that his eyes could see, so his torment increases when he sees himself not being blessed like those other ones. The rich man saw Lazarus in the embrace and bosom of Abraham, because Abraham was so full of love. As for himself he was condemned with the cruelty murder. Abraham was sitting nest to his house, looking at the passers by, so he takes them into his house. But as for him, he used to cast out even those at his gate. St. John Chrysostom Though the Holy Book speaks of Abraham as being very wealthy, yet he was a charitable man, accepting in his embrace the poor and the needy just as much as he would to those who donate charity, those similar to himself. As for the indulgent and spoilt ones, who did not care about their brethren, these had no place in his heart. The Lord Jesus continues the parable, saying, (Luke16: 24) “He called out, ‘Father Abraham, have mercy on me, and send Lazarus to tip of his finger in water and cool my tongue, for I am in agony in these flames’”. +One was asking for the crumbs that fell from rich man’s table, and the other asks for a drop of water from the poor man’s finger. But the poor man got the crumbs much more easily that the rich one in his eagerness for a drop of water. The answer came to him (Luke16: 25) “Child, remember that during your lifetime you received good things, and Lazarus in like manner evil things”. Father Caesarius, Bishop of Arles + The burning flames in which the rich man was tormented, and the drop of water he asks for, are not materialistic. They are rather like a vision to those asleep, and the hovering persons; these could visualize unmaterialistic matters as if in relief and real. Even though this person, when he was in this state of no body, that is, a mere spirit, yet he saw himself as if he were in his physical state, for he could never distinguish his state, and express himself in a different way. St. Augustine + His tongue that once spoke in great arrogance, now he wishes to cool it, because wherever there is sin, there is punishment. His tongue transgressed more and so his agony is more. + He wished to cool his tongue whereas his whole body was in the flames. This expresses what was written (Prov.18: 21) “Death and life are in the power of the tongue”. Also in (Rom.10:10) “One confesses with the mouth and so is saved”. Through pride, he did not confess Christ for his own salvation. As for the finger tip, this means the very least of the deeds man makes by the Holy Spirit. St. John Chrysostom + Oh! How wonderful God’s wisdom is, that could not be justly uttered! How just His rewards are that He offers to the good and the evil deeds! He mentioned before that when the rich man was on earth, the poor one was eager to have the crumbs that feel from his table, and that no one gave him anything. Now he tells us that the rich man in his agony was eager that Lazarus wets his tongue with water, for may be a drop of water could cool his mouth. From this we learn, dear brethren, God’s severe decisiveness. The rich man who did not want to give the poor beggar the crumbs that fell from his table, was now in Hades begging for something so trivial. He was crying out for a drop of water, the same person who refused to offer some bread crumbs! We have to know the reason why the rich man asked for a drop of water to cool his tongue. This is because he who entertains and makes many banquets is usually a talkative person. This man was of this kind of people. He made his banquets and celebrations to go with the life of luxury. He was condemned with flames, and his tongue became burnt more than any other member of his body. His first mistake is that he ate too much, together with a lot of talking. His second mistake is his cruelty. Pop Gregory the great + Finally the rich man became a beggar, and asked of the poor man. he asked of his table, he who was hungry and cast out for the mouths of dogs. The situation was reversed; each one knew who is the real rich man and who is the truly poor one. Lazarus was revealed as the richest of all, and the other one as the poorest of all. Just as in the theatres, the actors wear the masks of kings, leaders, physicians, teachers, professors and soldiers, but in reality they are not like that. Likewise is the richness and the poverty, these are mere masks. If you are in a theatre, and you see a man wearing a king’s mask, do not revere him, or think he has become a king, and do not desire to be like him. Likewise is the rich one here too, he is probably very poor at the bottom of his heart. If you take away his mask, and reveal his conscience and go into his thoughts, you will most probably find in his the poverty of righteousness, and you will find him belonging to the lowest of categories. St. John Chrysostom (Luke16: 25, 26) “But Abraham said, ‘Child, remember that during your lifetime you received your good things, and Lazarus in like manner evil things; but now he is comforted here, and you are in agony. Besides all this, between you and us a great chasm has been fixed, so that those who might want to pass from here to you cannot do so, and no one can cross from there to us’”. We notice in this answer the following: (One) Abraham calls the rich man ‘Child’, this may mean he does not deny his sonship to himself, biologically speaking. This sonship was of no use to the rich man, it rather condemned him, because he did not conduct himself in the spirit and faith of his father. What we say of the rich man at this point, could be applied to every believer who was privileged with the possibility of his salvation, and yet has not made use of it. Such a one is he who has accepted the faith, and has been baptized, and has had access to the new covenant ... etc. These gifts that qualify him to practice the practical life of partnership, condemn him in the last day. If he has obtained God’s sonship through the baptismal water by the Holy Spirit, this sonship will keep pricking his conscience, and will become all the more the secret behind his torment. + Notice the kindness of the patriarch father in calling him ‘Child’, yet he offers him no help, since the rich man deprived himself of any healing. He tells him ‘Remember’, that is, meditate on the past. Do not forget you have rejoiced in your wealth, and have indulged in your riches, for you though this was good to you. You were unable to triumph when you were on earth, and so you will not triumph here. He says that Lazarus had his misfortunes and misery, not because Lazarus considered poverty, hunger and severe disease as evil inflicted on him, but this was what the rich man considered regarding Lazarus. When we fall under the heavy yoke of sickness, we think of Lazarus; we then accept these hardships joyfully in this life. He says that the rich man has lived an indulgent and affluent life. It is as if Abraham is telling him if you have done anything good, you have taken the reward you deserved. You have been rewarded in this world because you have lived in all this wealth. You have enjoyed many pleasures of affluence and splendor; and if Lazarus has done anything evil, he bore the poverty and hunger and very abject misery. Both of you came naked: Lazarus came naked of his sins and receives comfort, whereas you came naked of any righteousness, and so you receive uncomforting punishment. This is why he is being comforted now, whereas you are in agony and torment. You might say ‘Is it not possible to obtain forgiveness here and there? That is, is it possible for man to live physically comfortable here and eternal comfort as well? Indeed, this is a difficult matter and is quite impossible. When there is no poverty covetousness springs up, and unless we are approached by ordeals, we shall be over come with corrupt thoughts. We need to struggle fervently so as to bridle wrath, and suppress the malicious instincts, and make yield the vain and haughty glory. We have to snatch away the arrogance and loftiness and live a serious life. He who does not live these things will not be able to save himself. St. John Chrysostom + “Child, remember that during your lifetime you received your good things” your good things were given to your passions and to the flattering tongues. You have not remembered for once the sick and suffering one. You had no pity on Lazarus when you saw him cast out at your gate. You have seen the man in unbearable abject misery, a prey to intolerable sorrow; for he was suffering from two things, both of which were too terrible to bear: his severe bruises and his basic needs of life. The animals soothed Lazarus’ wounds, for he was in great pain, they came to lick his gashes, but you were more hard-hearted than the beasts. The Holy Book says (James2: 13) “For judgment will be without mercy to anyone who has shown no mercy”. You could have shared Lazarus, and you would have had a share with him in his comfort; God would have given you his share as well if you had only made him share your money. But because you have not done so, you alone are in agony. This is appropriate to the cruel-hearted one who does not share the sick one his pain, and does not have any concern for him. St. Cyril the great Now, what does He mean by the words “Besides all this, between you and us a great chasm has been fixed”, in some translations you have it as ‘a firm chasm’? He might have meant that the time is over and past, and that there is no opportunity for any repentance or falling, for what man has obtained, he will live it eternally. No wicked one can leave Hades and go to paradise, and no chance for the kingdom’s children after they depart, to fall again. As father Theophlactius says these words reveal the mistake Oreganus’ followers say that everyone will be renewed on Christ’s last coming, and that no one will perish. The repentance time is over, and as St. John Chrysostom says “There will be no more any time for repentance. There are many things the rich man grieved over, but his grief served him nothing”. St. Ambrosios says “Between the rich and the poor man there is a great chasm, for it is not possible that the reward be changed after death”. St. Augustine says that the divine judgment of God will not change, and the righteous will never be able to have their intercession to anyone even if they wish to. This is assured by St. John Chrysostom in his words “It is as if he is saying ‘We are able to see, but we are unable to cross over. We can see what we have escaped from, and you can see what you have missed. Our joy increases, for we can see your agony from which we have escaped, and your agony increase by your seeing our joy”. (Luke16: 27-31) “He said, ‘Then father, I beg you to send him to my father’s housefor I have five brothers- that he may warn, them, so that they will not also come into this place of torment, Abraham replied, ‘They have Moses and the prophets; they should listen to them’. He said, ‘No father Abraham; but if someone goes to them from the dead, they will repent’. He said to him, ‘if they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead’.” We notice in this discussion between Abraham, the father of all believers and the rich man, the following: Firstly: The rich man was a difficult man who offered none of his possessions to help the poor, but he had a loving feeling to his five brothers. This feeling remained even after he died, but it was an impotent feeling, an inactive one, because time has been wasted and gone’. He wishes to save his brothers, but it was after he lost his own salvation, and he has no acceptance with God by praying! In other words, how can someone who has lost his own salvation ask for the sake of others salvation. + It was too late for the rich man to take the role of a teacher, for there no longer any time for teaching or learning. St. Ambrosios + Sometimes the hearts of evil people learn how to practice love through their fall under punishment, but this is futile. Because they cling to their sin, they do not love themselves. Father Gregory the great Secondly: The rich man asked Abraham to send Lazarus to his brothers because he saw himself not fit for this job. As St. Augustine says, “He felt himself unworthy to confess the truth. If he is unable to obtain a drop of water to cool his tongue, then he does not expect to be allowed to leave Hades so as to preach the truth”. Thirdly: Abraham refused to send Lazarus and thought it enough to have the Mosaic law and the books of the prophets. This is to confirm the fact that the Lord Jesus by saying this parable, shows that the Old Testament is the basis of the Christian faith. What the gospel declares, has been set as basis by the law and the prophets. He, moreover, shuts up the heretics’ mouths, such as the Agnosties who reject the Old Testament and think lightly of it. This is on one hand, and on the other hand, He wished to confirm that he who scorns the word of God will not profit from anyone even if he is risen from the dead. The Jews have scorned the law, and have not listened to the prophets. This is why when, not only Lazarus risen from the dead, but Christ Himself, the Resurrected, and He who raises from the dead by giving life, they still did not listen to Him. St. John Chrysostom says, “Indeed, he who does not listen to the Holy books, would not care about the dead risen from the dead. This is what the Jews witness; for they once wanted to kill Lazarus, whom the Lord has risen from the dead. On another occasion, they laid their hands on the apostles, disregarding the fact that many have risen from the dead at the time of the crucifixion. Notice, too, that any dead person is only a slave; but what the Holy Book says is said by the Lord Himself. Therefore, if a dead person rises, or an angel from heaven comes down the Holy Book is more true than everyone. For the Lord of the angels, the Lord of the living and the dead, is the One who set the Book. If God knows that the resurrection of a dead one will profit those alive, He would not have restrained from doing so, for He offers everything for our own good”. Fourthly: From this discussion we can also see a positive side: the rich man, who has been deprived of the eternal kingdom, and has lost every hope even in obtaining a drop of water to cool his tongue for just a moment, he is concerned with his heart for his biological brothers is the world. Would not the preachers and the saints, who have been trained in the world for being very kind and eager to save the entire world, pray for the fulfillment of this mission, eager that God be glorified in every soul? If it is to that extent with the preachers and the evangelists, bow much more will it be with the Lord Jesus whose spring of love is so incessant? St. Augustine says, “God forbid we would say that He whom death could not destroy, that death would end His love. The rich man, though so haughty and wicked, manifested his love to his five brothers even after his death. Can we ever doubt that Christ’s love ceases at His death? God forbid, dear brothers”. Fifthly: Who are these five brothers who need Moses and the prophets to be saved? St. Augustine think they are the Jews who are symbolized by the number five, because they are under the law recorded in the five books of Moses. They do not accept the Lord Jesus the Resurrected from the dead unless they accept the law and the prophets spiritually. St. John Chrysostom thinks they refer to the five senses that have not been sanctified as long as you live in this world in a state of luxury and affluence. If these senses die with Jesus Christ, they will be sanctified by Him! The rich man represents man who lives indulgently in his passions and his pleasures. Then he loses the closest ones to himself, the sanctification of his senses, as if they were five brothers. Sixthly: Irianus the saint thinks in the parable of Lazarus and the rich man, the following points: (One) When the soul leaves the body it is not enrobed in another body, as those people who claim the cloning of the spirits. Otherwise the rich man would have come down to earth in another body instead of the eternal anguish. (Two) The spirits know each other even before being clothed glorifyingly in the last day. (Three) Even though the spirits have a beginning, yet they remain immortal, either in the kingdom or in hellfire.
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