Catena Aurea

19. There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day:

20. And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,

21. And desiring to be fed with the crumbs which fell from the rich man’s table: moreover the dogs came and licked his sores.

BEDE. Our Lord had just before advised the making friends of the Mammon of unrighteousness, which the Pharisees derided. He next confirms by examples what he had set before them, saying, There was a certain rich man, &c.

CHRYSOSTOM. There was, not is, because he had passed away as a fleeting shadow.

AMBROSE. But not all poverty is holy, or all riches criminal, but as luxury disgraces riches, so does holiness commend poverty.

It follows, And he was clothed in purple and fine linen.

BEDE. (bysso.) Purple, the colour of the royal robe, is obtained from sea shells, which are scraped with a knife. Byssus is a kind of white and very fine linen.

GREGORY. (Hom. 40. in Ev.) Now if the wearing of fine and precious robes were not a fault, the word of God would never have so carefully expressed this. For no one seeks costly garments except for vainglory, that he may seem more honourable than others; for no one wishes to be clothed with such, where he cannot be seen by others.

CHRYSOSTOM. (ut sup.) Ashes, dust, and earth he covered with purple, and silk; or ashes, dust, and earth bore upon them purple and silk. As his garments were, so was also his food. Therefore with us also as our food is, such let our clothing be Hence it follows, And he fared sumptuously every day.

GREGORY. (Hom. 40. in Ev.) And here we must narrowly watch ourselves, seeing that banquets can scarcely be celebrated blamelessly, for almost always luxury accompanies feasting; and when the body is swallowed up in the delight of refreshing itself, the heart relaxes to empty joys.

It follows, And there was a certain beggar named Lazarus.

AMBROSE. This seems rather a narrative than a parable, since the name is also expressed.

CHRYSOSTOM. (ut sup.) But a parable is that in which an example is given, while the names are omitted. Lazarus is interpreted, “one who was assisted.” For he was poor, and the Lord helped him.

CYRIL OF ALEXANDRIA. Or else; This discourse concerning the rich man and Lazarus was written after the manner of a comparison in a parable, to declare that they who abound in earthly riches, unless they will relieve the necessities of the poor, shall meet with a heavy condemnation. But the tradition of the Jews relates that there was at that time in Jerusalem a certain Lazarus who was afflicted with extreme poverty and sickness, whom our Lord remembering, introduces him into the example for the sake of adding greater point to His words.

GREGORY. (Moral. 1. c. 8.) We must observe also, that among the heathen the names of poor men are more likely to be known than of rich. Now our Lord mentions the name of the poor, but not the name of the rich, because God knows and approves the humble, but not the proud. But that the poor man might be more approved, poverty and sickness were at the same time consuming him; as it follows, who was laid at his gale full of sores.

PSEUDO-CHRYSOSTOM. (Hom. de Div.) He lay at his gate for this reason, that the rich might not say, I never saw him, no one told me; for he saw him both going out and returning. The poor is full of sores, that so he might set forth in his own body the cruelty of the rich. Thou seest the death of thy body lying before the gate, and thou pitiest not. If thou regardest not the commands of God, at least have compassion on thy own state, and fear lest also thou become such as he. But sickness has some comfort if it receives help. How great then was the punishment in that body, in which with such wounds he remembered not the pain of his sores, but only his hunger; for it follows, desiring to be fed with the crumbs, &c. As if he said, What thou throwest away from thy table, afford for alms, make thy losses gain.

AMBROSE. But the insolence and pride of the wealthy is manifested afterwards by the clearest tokens, for it follows, and no one gave to him. For so unmindful are they of the condition of mankind, that as if placed above nature they derive from the wretchedness of the poor an incitement to their own pleasure, they laugh at the destitute, they mock the needy, and rob those whom they ought to pity.

AUGUSTINE. (Serm. 367.) For the covetousness of the rich is insatiable, it neither fears God nor regards man, spares not a father, keeps not its fealty to a friend, oppresses the widow, attacks the property of a ward.

GREGORY. (in Ev. Hom. 40.) Moreover the poor man saw the rich as he went forth surrounded by flatterers, while he himself lay in sickness and want, visited by no one. For that no one came to visit him, the dogs witness, who fearlessly licked his sores, for it follows, moreover the dogs came and licked his sores.

PSEUDO-CHRYSOSTOM. (ut sup.) Those sores which no man deigned to wash and dress, the beasts tenderly lick.

GREGORY. (ubi sup.) By one thing Almighty God displayed two judgments. He permitted Lazarus to lie before the rich man’s gate, both that the wicked rich man might increase the vengeance of his condemnation, and the poor man by his trials enhance his reward; the one saw daily him on whom he should shew mercy, the other that for which he might be approved.