The Great Commentary of Cornelius a Lapide: S. Luke
Your pretended zeal for the service of God, which is held in admiration of the common people, is hateful to Him who seeth the foulness and corruption of your hearts. For my explanation of verses 16 to 19, see S. Matt. xi. 12 ; v. 18 ; and xix. 9.
Ver. 19. — There was a certain rich man . You ask, Is this a parable or a true history ? I answer, A history.
1. Because Christ does not call it a parable.
2. Because the poor man is named Lazarus, and the rich man, according to a Hebrew tradition quoted by Euthymius, is called a native of Nice,
3. Because the torments of the rich man are related as an actual reality.
4. Because in memory of Lazarus many hospitals for those suffering from leprosy and such like diseases are called by his name.
5. Because with the exception of Justin, Theophylact, and Eucherius, all the Fathers are of my opinion.
Euthymius infers from the mention made of Abraham and Moses, in verses 24 and 31, that this rich man was a Jew, and mentions a Hebrew tradition to the effect that he was living in the time of Christ, who gave his history as that of a well-known man, in order the more to impress his hearers, and to teach them to despise the good things of this present life.
Was clothed in purple and in fine linen. The one denoting luxury and pride, and the other softness and effeminacy. There are some, says S. Gregory, who do not think that extravagance in apparel is a sin. But if it were not so, the Word of God would not have so directly stated that Dives, who was tormented in hell, had been clothed in purple and fine linen. No one seeks fine clothing but out of vainglory , in order to appear better than his fellow-men.
And fared sumptuously every day . The Greek signifies both gladness and feasting. So Dives, not content with the richness of his banquet, sought to add to the pleasures of the feast the delights of music, dancing, and whatever else could add to his enjoyment. Forgetful of the future, perhaps not believing that there was any future at all, he lived without God, a follower of him who bids men “eat, drink, and enjoy themselves, for death makes an end of all delights.” He lived as they live who “ take the timbrel and harp, and rejoice at the sound of the organ. They spend their days in wealth, and in a moment go down to the grave ” (Job xxi. 12, 13).
Hence S. Gregory teaches that we cannot indulge in revelling without sin. For when the body is given up to the enjoyment of the feast, the heart is led away to empty rejoicing. As it is written, “The people sat down to eat and drink, and rose up to play” (Exod. xxxii. 6).
Conversation generally follows after a feast, for when the appetite is satisfied, the tongue is let loose. Hence Dives is fitly described as desiring water to cool his tongue, for feasting ministers to gluttony, wantonness, pride, evil speaking, envy, and many other vices.
Ver. 20. — And there was a certain beggar, a poor man, according to the Arabic. A beggar, poor in earthly possessions, but rich in virtues and in patience ; named Lazarus.
“ The mention of the name,” says S. Ambrose, “ shows this to be a narrative, not a parable ; ” and S. Cyril tells us, “ that according to the tradition of the Jews, there was at that time a certain poor man at Jerusalem, by name Lazarus, apparently so called because he was laid at the rich man's gate to pray for the help which he needed so much.”
For Lazarus is in Hebrew laazar, “ ad adjuvandum.” Hence S. Chrysostom and Augustine explain the name as meaning helped, or rather one that ought to be helped, for Lazarus, by drawing attention to his sores, as good as exclaimed, ye see my misery, help me in my wretchedness.
Was laid. ἐβέβλητο, was placed by bearers at the gates of the rich or the entrances of the temples as a breathing corpse, bereft of the power of motion. “ He lay,” says Titus, “ each day and every day in abject misery, neglected, counted as nothing, uncared for, and unprotected.” “ So that,” says S. Chrysostom, “ the rich man, as he went out and as he came in, could look upon him, and see his miserable state.” “ By which things,” as S. Gregory teaches ( Horn . 40), “ our Lord has explained His two judgments, the greater condemnation of the unpitying Dives, and the greater acceptance and reward of the suffering Lazarus. For how great,” he asks, “ do ye suppose were the temptations which the poor and suffering beggar had to resist, when hungry and diseased he saw the rich man enjoying health and the delights of life ? When overcome by pain and cold, he beheld him clothed in purple and fine linen and rejoicing in the good things of this life. When brought low by the nature of his ailment, and in need, he saw him in full prosperity, yet regardless of another's wants. What a storm of temptation, may we, my brethren, think there must have been in the heart of the beggar, to whom either poverty or sickness alone would have been a sufficient punishment ! But that he might be the more tried, he was subjected to both evils, and saw, moreover, that whilst the rich man was surrounded by flattering friends and supporters, he had no one to visit him in his misery and want.”
Full of sores. Not only poor but diseased ἡλκωμένος, covered with ulcers. Hence many think that Lazarus was a leper, and therefore look upon him as the patron saint of those afflicted with leprosy, who are called Lazars, and their hospitals Lazarettos, after his name.
Ver. 21. — And dogs came and licked his sores. Francis Lucas thinks that they did this as if feeding on a dead body, and that they thus caused the poor sufferer much pain, for, S. Chrysostom adds, “ he had not the strength to drive them away.”
But in another sense the dogs may be considered as cleansing and healing the poor man’s sores. Hence S. Chrysostom says, “The wild animals in compassion lick the sores which no one, much less the rich glutton, cared to cleanse. For the rich, unmindful of the condition of their fellowmen, laugh at misery, and turn away from those whom they ought to pity.” S. Ambrose.
S. Chrysostom (hom. De Lazaro), enumerates nine grievous ills to which the poor man was subjected :
1. A poverty so extreme, that he could not even obtain the crumbs which fell from the rich man’s table.
2. A disease so grievous and so weakening, that he was unable to drive away the dogs which gathered round him.
3. Desertion by all, even those who ought to have aided him.
4. The constant sight of the rich man’s happiness, for his bodily pains and his grief of mind were increased by the knowledge, that they who were possessed of every enjoyment had no thought or consideration for him.
5. The hard-heartedness of the rich man, who passed him by, without a kind word or look.
6. His loneliness, for “it is pleasant to have a companion in misfortunes.”
7. Uncertainty as to the future, for since the coming of Christ, faith in the resurrection of the dead is a wonderful support in affliction.
8. The long continuance and constancy of his sufferings.
9. The loss of reputation, for many thought that his sufferings were a direct punishment for some great crime. But, like another Job, he bore all his trials with fortitude and an undaunted mind. Hence, God has set forth Lazarus, Job, Tobias and S. Lydwina, whose sufferings are recorded by Surius, to be as long as the world lasts examples of patience to all who are sick and afflicted.
Ver. 22. — And it came to pass that the beggar died , of disease, misery, and want.
And was carried, i.e. his soul was conducted with honour, for the soul after death needs no actual carrying. Observe here the office of the angels ; for S. Chrysostom says, if we need guides, 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 (horn, 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.”