The Great Commentary of Cornelius a Lapide: S. Luke
It is called Abraham’s bosom, i. Because children rest quiet in the bosom of their parents, and all the faithful are called children of Abraham, who excelled all in faith and holiness. Hence “in the limbus of the fathers ” he was chief.
Abraham’s bosom, therefore, says Ambrose, is a certain haven of rest, and a sacred retreat.
In the Greek κόλπος, 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.
The rich man also died, and was buried. “ The man who had so buried his soul in drunkenness and self-indulgence that it was useless and dead within him,” says S. Chrysostom ; who goes on to give a touching description of the change which had now come over Dives. “Consider,” he says, “the pomp in which he had lived, the flatterers and friends which were wont to seek his company, and the luxury which had surrounded him : and now all had departed. Everywhere nothing but dust and ashes, lamentation and weeping ; no one to help him, no one to call back his soul. Of what avail were his riches, now that he was taken away from all his dependents and left deserted, defenceless, and neglected, left alone to bear in his own person an intolerable punishment ? ”
In hell, i.e. “in purgatory,” says James Faber, who thinks that the rich man, after suffering the purgatorial fires, was saved. But others understand here the place of the damned, and hold that the rich man had received his condemnation, an interpretation which is supported by the after narrative, particularly by the 26th verse ; and indeed, this is the proper signification of the word “ hell,” which — in the Greek from the privative particle α, and ἰδεῖν 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. i, 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.”
He lift up his eyes. The eyes not of his body, but of his mind. God showed the rich man Lazarus in Abraham’s bosom, that, says S. Chrysostom, “ he might be the more tormented, not only from the nature of his punishment, but also from seeing the estimation in which Lazarus was held. For as the sufferings of Lazarus, when a prey to so many evils, were increased by the sight of the rich man abounding in good things, so now the sight of Lazarus, in his turn comforted, was to Dives an increase of misery.” Hence S. Gregory (hom. 40) and after him the Gloss says : “ We must believe that before the judgment the wicked see the just at rest, and are tormented by their happiness, and also that the just behold the wicked in torment, that their joy may be increased as they look upon the evils from which they have been mercifully preserved.”
Ver. 24. — And he cried — “cried” because his great punishment evoked a great cry. S. Chrysostom.
And said, Father Abraham . He calls Abraham father, because he was a Jew, and therefore a descendant of Abraham. He did not address Lazarus, says Theophylact, because he was ashamed, and moreover thought that Lazarus was still mindful of the evils he had suffered at his hands.
Send Lazarus . “ O miserable man,” says S. Chrysostom, “ thou art mistaken. Abraham can receive him, he cannot send him ! Behold the rich man has now need of the poor man. So when death draws nigh, and the spectacle of life is over, when the marks of riches and of poverty are laid aside, all are judged according to their works, according as they are possessed of true riches, or are poor in the sight of God.”
And again, by a sudden change — a change which is graphically described by the prophet (see Isaiah lxv. 13) — the rich man becomes the suppliant of the poor man, and he who was wont to despise him as he lay nigh at hand, invokes his aid now that he is afar off.
That he may dip the tip of his finger in water, &c. His tongue, which was inflamed with the desires of gluttony and of boasting, says S. Chrysostom (and of gossiping, adds the Interlinear), now burns with the fires of hell, for wherein that a man sinneth, by the same also shall he be punished. Wisdom xi. 16.
For I am tormented, &c, by unspeakable torments, both by the flaming fire and a raging thirst.
Hear S. Chrysostom (serm. 124) : “ If thou art surrounded on all sides by the fires of hell, why dost thou desire only the cooling of thy tongue ? Because, he answers, the tongue which insulted the poor man, and refused him relief, suffers the more in the fiery torment:” and Salvian adds (Lib. iii. ad. Eccles .), “How willingly would the rich man have sacrificed all his possessions to obtain release from his endless misery?” Nay more, he would have given up everything for one hour's respite from the flames. Because, can we imagine that he who prayed that Lazarus might be sent so great a journey to bear but one drop of water, would have begrudged any price to purchase rest ?
“ Fitly,” says S. Augustine (serm. 110 De tempore) “ did he ask a drop of the man who asked of him a crumb, and inasmuch as he loved riches, he met with no compassion. Ever foolish, too late compassionate, he wished his brethren to be warned — but obtained nothing by his request.” And again (Serm. 227), “ Be warned by the example of the luxurious rich man, whose dogs Lazarus fed by his sores, though he was denied the crumbs which fell from that rich man's table. But after a short time their lots were changed. The poor man, because of his poverty, obtained happiness ; the rich man, on account of his riches, punishment. The one is carried by the angels into Abraham’s bosom, the other consigned to the depths of hell. The whole body of the rich man is consumed by the fire, yet his tongue suffers still greater torment. Doubtlessly because by its proud speaking he had despised the poor man. For the tongue which is unwilling to order the relief of the poor, is subjected to greater suffering hereafter. O rich man, how canst thou ask for a drop of water, when thou wouldest not give a crumb from thy table? Hadst thou been willing to give, thou mightest now with justice make thy request.” And again, “ By a just judgment in thy turn thou sufferest, for judgment without mercy is the reward of the unmerciful.”