Thursday of the 2nd week of Lent

Thus. Septuagint continue from the last chapter, "cursed," &c. (Haydock) --- Sedecias had formed alliances with several princes, instead of turning to the Lord, chap. xxvii., and xxxvii. (Calmet) --- Our chief dependence must be on God, not on human policy. (Worthington)

Tamaric. A barren shrub, that grows in the driest parts of the wilderness. (Challoner) --- Harhar denotes some sort (Haydock) of "useless wood." (Symmachus) See chap. xlviii. 6., and Isaias xvii. 2. --- Salt, like the environs of Sodom, the fruits of which were bad.

Fruit. See Psalm i. 3. (Pindar, Nem. viii.) How different from the wicked! (Calmet)

Perverse. Septuagint, "deep." --- Unsearchable. Septuagint, "man, who shall know him?" (Haydock) --- God alone can search the heart by his own power. He enables saints to do it by the light of glory, or of prophecy; as Eliseus and St. Peter knew secret transactions. (Worthington)

5 Thus saith the Lord ; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord . 6 For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited. 7 Blessed is the man that trusteth in the Lord , and whose hope the Lord is. 8 For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit. 9 The heart is deceitful above all things, and desperately wicked: who can know it? 10 I the Lord search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings. 11 As the partridge sitteth on eggs, and hatcheth them not; so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.

It is excellent doctrine that is preached in these verses, and of general concern and use to us all, and it does not appear to have any particular reference to the present state of Judah and Jerusalem. The prophet's sermons were not all prophetical, but some of them practical; yet this discourse, which probably we have here only the heads of, would be of singular use to them by way of caution not to misplace their confidence in the day of their distress. Let us all learn what we are taught here,

I. Concerning the disappointment and vexation those will certainly meet with who depend upon creatures for success and relief when they are in trouble ( v. 5, 6 ): Cursed be the man that trusts in man. God pronounces him cursed for the affront he thereby puts upon him. Or, Cursed (that is, miserable) is the man that does so, for he leans upon a broken reed, which will not only fail him, but will run into his hand and pierce it. Observe, 1. The sin here condemned; it is trusting in man, putting that confidence in the wisdom and power, the kindness and faithfulness, of men, which should be placed in those attributes of God only, making our applications to men and raising our expectations from them as principal agents, whereas they are but instruments in the hand of Providence. It is making flesh the arm we stay upon, the arm we work with and with which we hope to work our point, the arm under which we shelter ourselves and on which we depend for protection. God is his people's arm, Isa. xxxii. 2 . We must not think to make any creature to be that to us which God has undertaken to be. Man is called flesh, to show the folly of those that make him their confidence; he is flesh, weak and feeble as flesh without bones or sinews, that has no strength at all in it; he is inactive as flesh without spirit, which is a dead thing; he is mortal and dying as flesh, which soon putrefies and corrupts, and is continually wasting. Nay, he is false and sinful, and has lost his integrity; so his being flesh signifies, Gen. vi. 3 . The great malignity there is in this sin; it is the departure of the evil heart of unbelief from the living God. Those that trust in man perhaps draw nigh to God with their mouth and honour him with their lips, they call him their hope and say that they trust in him, but really their heart departs from him; they distrust him, despise him, and decline a correspondence with him. Cleaving to the cistern is leaving the fountain, and is resented accordingly. 3. The fatal consequences of this sin. He that puts a confidence in man puts a cheat upon himself; for ( v. 6 ) he shall be like the heath in the desert, a sorry shrub, the product of barren ground, sapless, useless, and worthless; his comforts shall all fail him and his hopes be blasted; he shall wither, be dejected in himself and trampled on by all about him. When good comes he shall not see it, he shall not share in it; when the times mend they shall not mend with him, but he shall inhabit the parched places in the wilderness; his expectation shall be continually frustrated; when others have a harvest he shall have none. Those that trust to their own righteousness and strength, and think they can do well enough without the merit and grace of Christ, thus make flesh their arm, and their souls cannot prosper in graces or comforts; they can neither produce the fruits of acceptable services to God nor reap the fruits of saving blessings from him; they dwell in a dry land.

II. Concerning the abundant satisfaction which those have, and will have, who make God their confidence, who live by faith in his providence and promise, who refer themselves to him and his guidance at all times and repose themselves in him and his love in the most unquiet times, v. 7, 8 . Observe, 1. The duty required of us—to trust in the Lord, to do our duty to him and then depend upon him to bear us out in doing it—when creatures and second causes either deceive or threaten us, either are false to us or fierce against us, to commit ourselves to God as all-sufficient both to fill up the place of those who fail us and to protect us from those who set upon us. It is to make the Lord our hope, his favour the good we hope for and his power the strength we hope in. 2. The comfort that attends the doing of this duty. He that does so shall be as a tree planted by the waters, a choice tree, about which great care has been taken to set it in the best soil, so far from being like the heath in the wilderness; he shall be like a tree that spreads out its roots, and thereby is firmly fixed, spreads them out by the rivers, whence it draws abundance of sap, which denotes both the establishment and the comfort which those have who make God their hope; they are easy, they are pleasant, and enjoy a continual security and serenity of mind. A tree thus planted, thus watered, shall not see when heat comes, shall not sustain any damage from the most scorching heats of summer; it is so well moistened from its roots that it shall be sufficiently guarded against drought. Those that make God their hope, (1.) They shall flourish in credit and comfort, like a tree that is always green, whose leaf does not wither; they shall be cheerful to themselves and beautiful in the eyes of others. Those who thus give honour to God by giving him credit God will put honour upon, and make them the ornament and delight of the places where they live, as green trees are. (2.) They shall be fixed in an inward peace and satisfaction: They shall not be careful in a year of drought, when there is want of rain; for, as the tree has seed in itself, so it has its moisture. Those who make God their hope have enough in him to make up the want of all creature-comforts. We need not be solicitous about the breaking of a cistern as long as we have the fountain. (3.) They shall be fruitful in holiness, and in all good works. Those who trust in God, and by faith derive strength and grace from him, shall not cease from yielding fruit; they shall still be enabled to do that which will redound to the glory of God, the benefit of others, and their own account.

III. Concerning the sinfulness of man's heart, and the divine inspection it is always under, v. 9, 10 . It is folly to trust in man, for he is not only frail, but false and deceitful. We are apt to think that we trust in God, and are entitled to the blessings here promised to those who do so. But this is a thing about which our own hearts deceive us as much as any thing. We think that we trust in God when really we do not, as appears by this, that our hopes and fears rise or fall according as second causes smile or frown.

1. It is true in general. (1.) There is that wickedness in our hearts which we ourselves are not aware of and do not suspect to be there; nay, it is a common mistake among the children of men to think themselves, their own hearts at least, a great deal better than they really are. The heart, the conscience of man, in his corrupt and fallen state, is deceitful above all things. It is subtle and false; it is apt to supplant (so the word properly signifies); it is that from which Jacob had his name, a supplanter. It calls evil good and good evil, puts false colours upon things, and cries peace to those to whom peace does not belong. When men say in their hearts (that is, suffer their hearts to whisper to them) that there is no God, or he does not see, or he will not require, or they shall have peace though they go on; in these, and a thousand similar suggestions the heart is deceitful. It cheats men into their own ruin; and this will be the aggravation of it, that they are self-deceivers, self-destroyers. Herein the heart is desperately wicked; it is deadly, it is desperate. The case is bad indeed, and in a manner deplorable and past relief, if the conscience which should rectify the errors of the other faculties is itself a mother of falsehood and a ring-leader in the delusion. What will become of a man if that in him which should be the candle of the Lord give a false light, if God's deputy in the soul, that is entrusted to support his interests, betrays them? Such is the deceitfulness of the heart that we may truly say, Who can know it? Who can describe how bad the heart is? We cannot know our own hearts, not what they will do in an hour of temptation (Hezekiah did not, Peter did not), not what corrupt dispositions there are in them, nor in how many things they have turned aside; who can understand his errors? Much less can we know the hearts of others, or have any dependence upon them. But, (2.) Whatever wickedness there is in the heart God sees it, and knows it, is perfectly acquainted with it and apprised of it: I the Lord search the heart. This is true of all that is in the heart, all the thoughts of it, the quickest, and those that are most carelessly overlooked by ourselves—all the intents of it, the closest, and those that are most artfully disguised, and industriously concealed from others. Men may be imposed upon, but God cannot. He not only searches the heart with a piercing eye, but he tries the reins, to pass a judgment upon what he discovers, to give every thing its true character and due weight. He tries it, as the gold is tried whether it be standard or no, as the prisoner is tried whether he be guilty or no. And this judgment which he makes of the heart is in order to his passing judgment upon the man; it is to give to every man according to his ways (according to the desert and the tendency of them, life to those that walked in the ways of life, and death to those that persisted in the paths of the destroyer) and according to the fruit of his doings, the effect and influence his doings have had upon others, or according to what is settled by the word of God to be the fruit of men's doings, blessings to the obedient and curses to the disobedient. Note, Therefore God is Judge himself, and he alone, because he, and none besides, knows the hearts of the children of men.

2. It is true especially of all the deceitfulness and wickedness of the heart, all its corrupt devices, desires, and designs. God observes and discerns them; and (which is more than any man can do) he judges of the overt act by the heart. Note, God knows more evil of us than we do of ourselves, which is a good reason why we should not flatter ourselves, but always stand in awe of the judgment of God.

5. Referring to the Jews' proneness to rely on Egypt, in its fear of Assyria and Babylon ( Is 31:1 , 3 ).

trusteth-- This word is emphatic. We may expect help from men, so far as God enables them to help us, but we must rest our trust in God alone ( Psa 62:5 ).

6. heath-- In Psa 102:17 ; Is 32:11 ; Ha 3:9 , the Hebrew is translated, "bare," "naked," "destitute"; but as the parallel in Jr 17:8 is "tree," some plant must be meant of which this is the characteristic epithet ( Jr 48:6 , Margin), "a naked tree." Robinson translates, "the juniper tree," found in the Arabah or Great Valley, here called "the desert," south of the Dead Sea. The "heath" was one of the plants, according to Pliny (13.21; 16.26), excluded from religious uses, because it has neither fruit nor seed, and is neither sown nor planted.

not see ... good-- ( Job 20:17 ).

salt land-- ( De 29:23 ), barren ground.

7. ( Psa 34:8 ; Pr 16:20 ; Is 30:18 ). Jeremiah first removed the weeds (false trusts), so that there might be room for the good grain [Calvin].

8. ( Psa 1:3 ).

shall not see-- that is, feel. Answering to Jr 17:6 ; whereas the unbelievers "shall not see (even) when good cometh," the believer "shall not see (so as to be overwhelmed by it even) when heat (fiery trial) cometh." Trials shall come upon him as on all, nay, upon him especially ( He 12:6 ); but he shall not sink under them, because the Lord is his secret strength, just as the "roots spread out by a river" (or, "water-course") draw hidden support from it ( 2Co 4:8-11 ).

careful-- anxious, as one desponding ( Lu 12:29 ; 1Pe 5:7 ).

drought-- literally, "withholding," namely, of rain ( Jr 14:1 ); he here probably alludes to the drought which had prevailed, but makes it the type of all kinds of distress.

9. deceitful-- from a root, "supplanting," "tripping up insidiously by the heel," from which Jacob ( Ho 12:3 ) took his name. In speaking of the Jews' deceit of heart, he appropriately uses a term alluding to their forefather, whose deceit, but not whose faith, they followed. His "supplanting" was in order to obtain Jehovah's blessing. They plant Jehovah for "trust in man" ( Jr 17:5 ), and then think to deceive God, as if it could escape His notice, that it is in man, not in Him, they trust.

desperately wicked-- "incurable" [Horsley], ( Mi 1:9 ). Trust in one's own heart is as foolish as in our fellow man ( Pr 28:26 ).

10. Lest any should infer from Jr 17:9 , "who can know it?" that even the Lord does not know, and therefore cannot punish, the hidden treachery of the heart, He says, "I the Lord search the heart," &c. ( 1Ch 28:9 ; Psa 7:9 ; Pr 17:3 ; Re 2:23 ).

even to give-- and that in order that I may give ( Jr 32:19 ).

1. "Blessed is the man that hath not gone away in the counsel of the ungodly"

(ver. 1). This is to be understood of our Lord Jesus Christ, the Lord Man. "Blessed is the man that hath not gone away in the counsel of the ungodly," as "the man of earth did," who consented to his wife deceived by the serpent, to the transgressing the commandment of God. "Nor stood in the way of sinners." For He came indeed in the way of sinners, by being born as sinners are; but He "stood" not therein, for that the enticements of the world held Him not. "And hath not sat in the seat of pestilence." He willed not an earthly kingdom, with pride, which is well taken for "the seat of pestilence;" for that there is hardly any one who is free from the love of rule, and craves not human glory. For a "pestilence" is disease widely spread, and involving all or nearly all. Yet "the seat of pestilence" may be more appropriately understood of hurtful doctrine; "whose word spreadeth as a canker." The order too of the words must be considered: "went away, stood, sat." For he "went away," when he drew back from God. He "stood," when he took pleasure in sin. He "sat," when, confirmed in his pride, he could not go back, unless set free by Him, who neither "hath gone away in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of pestilence."

2. "But his delight is in the law of the Lord, and in His law will he meditate by day and by night

(ver. 2). The law is not made for a righteous man," says the Apostle. But it is one thing to be in the law, another under the law. Whoso is in the law, acteth according to the law; whoso is under the law, is acted upon according to the law: the one therefore is free, the other a slave. Again, the law, which is written and imposed upon the servant, is one thing; the law, which is mentally discerned by him who needeth not its "letter," is another thing. "He will meditate by day and by night," is to be understood either as without ceasing; or "by day" in joy, "by night" in tribulations. For it is said, "Abraham saw my day, and was glad:" and of tribulation it is said, "my reins also have instructed me, even unto the night."

3. "And he shall be like a tree planted hard by the running streams of waters"

(ver. 3); that is either Very "Wisdom," which vouchsafed to assume man's nature for our salvation; that as man He might be "the tree planted hard by the running streams of waters;" for in this sense can that too be taken which is said in another Psalm, "the river of God is full of water." Or by the Holy Ghost, of whom it is said, "He shall baptize you in the Holy Ghost;" and again, "If any man thirst, let him come unto Me, and drink;" and again, "If thou knewest the gift of God, and who it is that asketh water of thee, thou wouldest have asked of Him, and He would have given thee living water, of which whoso drinketh shall never thirst, but it shall be made in him a well of water springing up into everlasting life." Or, "by the running streams of waters" may be by the sins of the people, because first the waters are called "peoples" in the Apocalypse; and again, by "running stream" is not unreasonably understood "fall," which hath relation to sin. That "tree" then, that is, our Lord, from the running streams of water, that is, from the sinful people's drawing them by the way into the roots of His discipline, will "bring forth fruit," that is, will establish Churches; "in His season," that is, after He hath been glorified by His Resurrection and Ascension into heaven. For then, by the sending of the Holy Ghost to the Apostles, and by the confirming of their faith in Him, and their mission to the world, He made the Churches to "bring forth fruit." "His leaf also shall not fall," that is, His Word shall not be in vain. For, "all flesh is grass, and the glory of man as the flower of grass; the grass withereth, and the flower falleth, but the word of the Lord abideth for ever. And whatsoever He doeth shall prosper" that is, whatsoever that tree shall bear; which all must be taken of fruit and leaves, that is, deeds and words.

4. "The ungodly are not so," they are not so, "but are like the dust which the wind casteth forth from the face of the earth"

(ver. 4). "The earth" is here to be taken as that stedfastness in God, with a view to which it is said, "The Lord is the portion of mine inheritance, yea, I have a goodly heritage." With a view to this it is said, "Wait on the Lord and keep His ways, and He shall exalt thee to inherit the earth." With a view to this it is said, "Blessed are the meek, for they shall inherit the earth." A comparison too is derived hence, for as this visible earth supports and contains the outer man, so that earth invisible the inner man. "From the face of" which "earth the wind casteth forth the ungodly," that is, pride, in that it puffeth him up. On his guard against which he, who was inebriated by the richness of the house of the Lord, and drunken of the torrent stream of its pleasures, saith, "Let not the foot of pride come against me." From this earth pride cast forth him who said, "I will place my seat in the north, and I will be like the Most High." From the face of the earth it cast forth him also who, after that he had consented and tasted of the forbidden tree that he might be as God, hid himself from the Face of God. That his earth has reference to the inner man, and that man is cast forth thence by pride, may be particularly seen in that which is written, "Why is earth and ashes proud? Because, in his life, he cast forth his bowels." For, whence he hath been cast forth, he is not unreasonably said to have cast forth himself.

5. "Therefore the ungodly rise not in the judgment"

(ver. 6). As it is said, medicine knows health, but knows not disease, and yet disease is recognised by the art of medicine. In like manner can it be said that "the Lord knoweth the way of the righteous," but the way of the ungodly He knoweth not. Not that the Lord is ignorant of anything, and yet He says to sinners, "I never knew you." "But the way of the ungodly shall perish;" is the same as if it were said, the way of the ungodly the Lord knoweth not. But it is expressed more plainly that this should be not to be known of the Lord, namely, to "perish;" and this to be known of the Lord, namely, to "abide;" so as that to be should appertain to the knowledge of God, but to His not knowing not to be. For the Lord saith, "I Am that I Am," and, "I Am hath sent me."

Will. He is wholly occupied and delighted in keeping God's commandments. (Worthington) --- This distinguishes the saint from him who only refrains from sin through fear. (Calmet) --- Qui timet invitus observat. (St. Ambrose) --- Yet even servile fear is of some service, as it restrains exterior conduct, and may, in time, give place to filial reverence. (Haydock) --- Meditate, and put in practice. (Menochius) --- Night. The Jews studied the books of the law so earnestly from their childhood, that they could recite them as easily as they could tell their own names; (Josephus, contra Apion 2.; Deuteronomy vi. 6.) and is it not a shame that many Christians should be so negligent, that they have never so much as read the gospels! (Calmet) though they be eager enough after idle books. The sacred writings are the records of our inheritance. They shew us our true destination, and deserve to be most seriously considered from the beginning to the end. (Haydock)

Tree. Probably the palm-tree, the emblem of a long life, Job xxviii. 18. The tree of life is watered by the river of living waters, proceeding from the throne of God, who is the source of all grace, Apocalypse xxii. 1., Luke xxi. 33., and John iv. 14. (Calmet) --- Those who make good use of favours received, are continually supplied with fresh graces. (Worthington) --- And. In the office-book a new verse begins here, though not in Hebrew, which the Vulgate follows. They were not marked by the sacred penman. --- Prosper, and be rewarded hereafter, though the just man even among the Jews might be here afflicted. Prosperity was only promised to the nation, as long as it continued faithful. Individuals were in the same condition as Christians. They were to trust in the promises of futurity, though some have very erroneously asserted, that there is no mention of eternal felicity in thee holy canticles; (Berthier) Ferrand says, hardly in the Old Testament. (Calmet) --- All this verse might perhaps be better understood of the tree. "And its leaf....and whatever it shall produce," faciet (fructum). (Haydock) --- Some trees are always covered with leaves, like the palm-tree, &c. (Menochius)

Not so. Hebrew, "but are like the chaff which the wind driveth away." (Haydock) --- They are inconstant (St. Jerome) in the good resolutions which they sometimes form. (Haydock) (Job xxi. 18.) --- The good corn remains, but they are tossed about by every wind, and their memory perishes with all their children and effects. (Calmet) --- They yield to the slightest temptation. (Worthington)

Knoweth, with approbation. There is only one road which leads to heaven: but these men, having sown in the flesh, must reap corruption, Galatians vi. 8. (Berthier) --- God will reward or punish (Worthington) all according to their deserts. (Haydock) --- To some he will thunder out, I never knew you; while others shall hear, Come, &c., Matthew xxv. 34., &c. (Calmet) --- In this world, things seem to be in a sort of confusion, as the wicked prosper. But, at the hour of death, each will receive a final retribution. Temporal advantages have been dealt out to the wicked for the small and transitory acts of virtue, the afflictions of this world have served to purify the elect from venial faults. (Haydock)

ver. 1-3 . II. The sinfulness and misery of a wicked man,

ver. 4, 5 . III. The ground and reason of both,

ver. 6 . Whoever collected the psalms of David (probably it was Ezra) with good reason put this psalm first, as a preface to the rest, because it is absolutely necessary to the acceptance of our devotions that we be righteous before God (for it is only the prayer of the upright that is his delight), and therefore that we be right in our notions of blessedness and in our choice of the way that leads to it. Those are not fit to put up good prayers who do not walk in good ways.

1 Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. 2 But his delight is in the law of the Lord ; and in his law doth he meditate day and night. 3 And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.

The psalmist begins with the character and condition of a godly man, that those may first take the comfort of that to whom it belongs. Here is,

I. A description of the godly man's spirit and way, by which we are to try ourselves. The Lord knows those that are his by name, but we must know them by their character; for that is agreeable to a state of probation, that we may study to answer to the character, which is indeed both the command of the law which we are bound in duty to obey and the condition of the promise which we are bound in interest to fulfil. The character of a good man is here given by the rules he chooses to walk by and to take his measures from. What we take at our setting out, and at every turn, for the guide of our conversation, whether the course of this world or the word of God, is of material consequence. An error in the choice of our standard and leader is original and fatal; but, if we be right here, we are in a fair way to do well.

1. A godly man, that he may avoid the evil, utterly renounces the companionship of evil-doers, and will not be led by them ( v. 1 ): He walks not in the council of the ungodly, &c. This part of his character is put first, because those that will keep the commandments of their God must say to evil-doers, Depart from us ( Ps. cxix. 115 ), and departing from evil is that in which wisdom begins. (1.) He sees evil-doers round about him; the world is full of them; they walk on every side. They are here described by three characters, ungodly, sinners, and scornful. See by what steps men arrive at the height of impiety. Nemo repente fit turpissimus—None reach the height of vice at once. They are ungodly first, casting off the fear of God and living in the neglect of their duty to him: but they rest not there. When the services of religion are laid aside, they come to be sinners, that is, they break out into open rebellion against God and engage in the service of sin and Satan. Omissions make way for commissions, and by these the heart is so hardened that at length they come to be scorners, that is, they openly defy all that is sacred, scoff at religion, and make a jest of sin. Thus is the way of iniquity down-hill; the bad grow worse, sinners themselves become tempters to others and advocates for Baal. The word which we translate ungodly signifies such as are unsettled, aim at no certain end and walk by no certain rule, but are at the command of every lust and at the beck of every temptation. The word for sinners signifies such as are determined for the practice of sin and set it up as their trade. The scornful are those that set their mouths against the heavens. These the good man sees with a sad heart; they are a constant vexation to his righteous soul. But, (2.) He shuns them wherever he sees them. He does not do as they do; and, that he may not, he does not converse familiarly with them. [1.] He does not walk in the counsel of the ungodly. He is not present at their councils, nor does he advise with them; though they are ever so witty, and subtle, and learned, if they are ungodly, they shall not be the men of his counsel. He does not consent to them, nor say as they say, Luke xxiii. 51 . He does not take his measures from their principles, nor act according to the advice which they give and take. The ungodly are forward to give their advice against religion, and it is managed so artfully that we have reason to think ourselves happy if we escape being tainted and ensnared by it. [2.] He stands not in the way of sinners; he avoids doing as they do; their way shall not be his way; he will not come into it, much less will he continue in it, as the sinner does, who sets himself in a way that is not good, Ps. xxxvi. 4 . He avoids (as much as may be) being where they are. That he may not imitate them, he will not associate with them, nor choose them for his companions. He does not stand in their way, to be picked up by them ( Prov. vii. 8 ), but keeps as far from them as from a place or person infected with the plague, for fear of the contagion, Prov. iv. 14, 15 . He that would be kept from harm must keep out of harm's way. [3.] He sits not in the seat of the scornful; he does not repose himself with those that sit down secure in their wickedness and please themselves with the searedness of their own consciences. He does not associate with those that sit in close cabal to find out ways and means for the support and advancement of the devil's kingdom, or that sit in open judgment, magisterially to condemn the generation of the righteous. The seat of the drunkards is the seat of the scornful, Ps. lxix. 12 . Happy is the man that never sits in it, Hos. vii. 5 .

2. A godly man, that he may do that which is good and cleave to it, submits to the guidance of the word of God and makes that familiar to him, v. 2 . This is that which keeps him out of the way of the ungodly and fortifies him against their temptations. By the words of thy lips I have kept me from the path of the deceiver, Ps. xvii. 4 . We need not court the fellowship of sinners, either for pleasure or for improvement, while we have fellowship with the word of God and with God himself in and by his word. When thou awakest it shall talk with thee, Prov. vi. 22 . We may judge of our spiritual state by asking, "What is the law of God to us? What account do we make of it? What place has it in us?" See here, (1.) The entire affection which a good man has for the law of God: His delight is in it. He delights in it, though it be a law, a yoke, because it is the law of God, which is holy, just, and good, which he freely consents to, and so delights in, after the inner man, Rom. vii. 16 , 22 . All who are well pleased that there is a God must be well pleased that there is a Bible, a revelation of God, of his will, and of the only way to happiness in him. (2.) The intimate acquaintance which a good man keeps up with the word of God: In that law doth he meditate day and night; and by this it appears that his delight is in it, for what we love we love to think of, Ps. cxix. 97 . To meditate in God's word is to discourse with ourselves concerning the great things contained in it, with a close application of mind, a fixedness of thought, till we be suitably affected with those things and experience the savour and power of them in our hearts. This we must do day and night; we must have a constant habitual regard to the word of God as the rule of our actions and the spring of our comforts, and we must have it in our thoughts, accordingly, upon every occasion that occurs, whether night or day. No time is amiss for meditating on the word of God, nor is any time unseasonable for those visits. We must not only set ourselves to meditate on God's word morning and evening, at the entrance of the day and of the night, but these thoughts should be interwoven with the business and converse of every day and with the repose and slumbers of every night. When I awake I am still with thee.

II. An assurance given of the godly man's happiness, with which we should encourage ourselves to answer the character of such. 1. In general, he is blessed, Ps. v. 1 . God blesses him, and that blessing will make him happy. Blessednesses are to him, blessings of all kinds, of the upper and nether springs, enough to make him completely happy; none of the ingredients of happiness shall be wanting to him. When the psalmist undertakes to describe a blessed man, he describes a good man; for, after all, those only are happy, truly happy, that are holy, truly holy; and we are more concerned to know the way to blessedness than to know wherein that blessedness will consist. Nay, goodness and holiness are not only the way to happiness ( Rev. xxii. 14 ) but happiness itself; supposing there were not another life after this, yet that man is a happy man that keeps in the way of his duty. 2. His blessedness is here illustrated by a similitude ( v. 3 ): He shall be like a tree, fruitful and flourishing. This is the effect, (1.) Of his pious practice; he meditates in the law of God, turns that in succum et sanguinem—into juice and blood, and that makes him like a tree. The more we converse with the word of God the better furnished we are for every good word and work. Or, (2.) Of the promised blessing; he is blessed of the Lord, and therefore he shall be like a tree. The divine blessing produces real effects. It is the happiness of a godly man, [1.] That he is planted by the grace of God. These trees were by nature wild olives, and will continue so till they are grafted anew, and so planted by a power from above. Never any good tree grew of itself; it is the planting of the Lord, and therefore he must in it be glorified. Isa. lxi. 3 , The trees of the Lord are full of sap. [2.] That he is placed by the means of grace, here called the rivers of water, those rivers which make glad the city of our God ( Ps. xlvi. 4 ); from these a good man receives supplies of strength and vigour, but in secret undiscerned ways. [3.] That his practices shall be fruit, abounding to a good account, Phil. iv. 17 . To those whom God first blessed he said, Be fruitful ( Gen. i. 22 ), and still the comfort and honour of fruitfulness are a recompense for the labour of it. It is expected from those who enjoy the mercies of grace that, both in the temper of their minds and in the tenour of their lives, they comply with the intentions of that grace, and then they bring forth fruit. And, be it observed to the praise of the great dresser of the vineyard, they bring forth their fruit (that which is required of them) in due season, when it is most beautiful and most useful, improving every opportunity of doing good and doing it in its proper time. [4.] That his profession shall be preserved from blemish and decay: His leaf also shall not wither. As to those who bring forth only the leaves of profession, without any good fruit, even their leaf will wither and they shall be as much ashamed of their profession as ever they were proud of it; but, if the word of God rule in the heart, that will keep the profession green, both to our comfort and to our credit; the laurels thus won shall never wither. [5.] That prosperity shall attend him wherever he goes, soul-prosperity. Whatever he does, in conformity to the law, it shall prosper and succeed to his mind, or above his hope.

4 The ungodly are not so: but are like the chaff which the wind driveth away. 5 Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous. 6 For the Lord knoweth the way of the righteous: but the way of the ungodly shall perish.

Here is, I. The description of the ungodly given, v. 4 . 1. In general, they are the reverse of the righteous, both in character and condition: They are not so. The LXX. emphatically repeats this: Not so the ungodly; they are not so; they are led by the counsel of the wicked, in the way of sinners, to the seat of the scornful; they have no delight in the law of God, nor ever think of it; they bring forth no fruit but grapes of Sodom; they cumber the ground. 2. In particular, whereas the righteous are like valuable, useful, fruitful trees, they are like the chaff which the wind drives away, the very lightest of the chaff, the dust which the owner of the floor desires to have driven away, as not capable of being put to any use. Would you value them? Would you weigh them? They are like chaff, of no worth at all in God's account, how highly soever they may value themselves. Would you know the temper of their minds? They are light and vain; they have no substance in them, no solidity; they are easily driven to and fro by every wind and temptation, and have no stedfastness. Would you know their end? The wrath of God will drive them away in their wickedness, as the wind does the chaff, which is never gathered nor looked after more. The chaff may be, for a while, among the wheat; but he is coming whose fan is in his hand and who will thoroughly purge his floor. Those that by their own sin and folly make themselves as chaff will be found so before the whirlwind and fire of divine wrath ( Ps. xxxv. 5 ), so unable to stand before it or to escape it, Isa. xvii. 13 .

II. The doom of the ungodly read, v. 5 . 1. They will be cast, upon their trial, as traitors convicted: They shall not stand in the judgment, that is, they shall be found guilty, shall hang down the head with shame and confusion, and all their pleas and excuses will be overruled as frivolous. There is a judgment to come, in which every man's present character and work, though ever so artfully concealed and disguised, shall be truly and perfectly discovered, and appear in their own colours, and accordingly every man's future state will be, by an irreversible sentence, determined for eternity. The ungodly must appear in that judgment, to receive according to the things done in the body. They may hope to come off, nay, to come off with honour, but their hope will deceive them: They shall not stand in the judgment, so plain will the evidence be against them and so just and impartial will the judgment be upon it. 2. They will be for ever shut out from the society of the blessed. They shall not stand in the congregation of the righteous, that is, in the judgment (so some), that court wherein the saints, as assessors with Christ, shall judge the world, those holy myriads with which he shall come to execute judgment upon all, Jude 14 ; 1 Cor. vi. 2 . Or in heaven. There will be seen, shortly, a general assembly of the church of the first-born, a congregation of the righteous, of all the saints, and none but saints, and saints made perfect, such a congregation of them as never was in this world, 2 Thess. ii. 1 . The wicked shall not have a place in that congregation. Into the new Jerusalem none unclean nor unsanctified shall enter; they shall see the righteous enter into the kingdom, and themselves, to their everlasting vexation, thrust out, Luke xiii. 27 . The wicked and profane, in this world, ridiculed the righteous and their congregation, despised them, and cared not for their company; justly therefore will they be for ever separated from them. Hypocrites in this world, under the disguise of a plausible profession, may thrust themselves into the congregation of the righteous and remain undisturbed and undiscovered there; but Christ cannot be imposed upon, though his ministers may; the day is coming when he will separate between the sheep and the goats, the tares and the wheat; see Matt. xiii. 41 , 49 . That great day (so the Chaldee here calls it) will be a day of discovery, a day of distinction, and a day of final division. Then you shall return and discern between the righteous and the wicked, which here it is sometimes hard to do, Mal. iii. 18 .

III. The reason rendered of this different state of the godly and wicked, v. 6 . 1. God must have all the glory of the prosperity and happiness of the righteous. They are blessed because the Lord knows their way; he chose them into it, inclined them to choose it, leads and guides them in it, and orders all their steps. 2. Sinners must bear all the blame of their own destruction. Therefore the ungodly perish, because the very way in which they have chosen and resolved to walk leads directly to destruction; it naturally tends towards ruin and therefore must necessarily end in it. Or we may take it thus, The Lord approves and is well pleased with the way of the righteous, and therefore, under the influence of his gracious smiles, it shall prosper and end well; but he is angry at the way of the wicked, all they do is offensive to him, and therefore it shall perish, and they in it. It is certain that every man's judgment proceeds from the Lord, and it is well or ill with us, and is likely to be so to all eternity, accordingly as we are or are not accepted of God. Let this support the drooping spirits of the righteous, that the Lord knows their way, knows their hearts ( Jer. xii. 3 ), knows their secret devotions ( Matt. vi. 6 ), knows their character, how much soever it is blackened and blemished by the reproaches of men, and will shortly make them and their way manifest before the world, to their immortal joy and honour. Let this cast a damp upon the security and jollity of sinners, that their way, though pleasant now, will perish at last.

In singing these verses , and praying over them, let us possess ourselves with a holy dread of the wicked man's portion, and deprecate it with a firm and lively expectation of the judgment to come, and stir up ourselves to prepare for it, and with a holy care to approve ourselves to God in every thing, entreating his favour with our whole hearts.

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8 ; 2Ch 5:12 , 13 ). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Ep 5:19 , "singing ... in psalms, hymns, and spiritual songs."

Titles.-- To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Is 38:9 ).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21 , Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer ( Ha 3:1-19 ). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1 , title. The explanations of other particulars in the titles will be given as they occur.

Authors.-- This book is often called "The Psalms of David," he being the only author mentioned in the New Testament ( Lu 20:42 ) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him ( Ac 4:25 and He 4:7 ). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" ( 1Ch 9:19 ); including Heman ( 1Ch 6:33-38 ); and also Asaph ( 1Ch 6:39-44 ); and Ethan ( 1Ch 15:17-19 ). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

Contents.-- As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Ac 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

The Messiah and His Kingdom.-- David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Ac 2:30; Ro 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise ( 2Sa 7:12-16 ) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mt 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mt 27:46], and died with those of another on His lips [Lu 23:46]. Paul and Silas in the dungeon [Ac 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

Angus' or Bickersteth's arrangement may be profitably used as a guide for finding a Psalm on a special topic. It is a little modified, as follows:

1. Didactic. (1) Good and bad men: Psalms 1, 5, 7 , 9-12 , 14, 15 , 17, 24, 25, 32, 34, 36, 37, 50, 52, 53, 58, 73, 75, 84, 91, 92, 94, 112, 121, 125, 127, 128, 133; (2) God's law: Psalms 19, 119; (3) Human life vain: Psalms 39, 49, 90; (4) Duty of rulers: Psalms 82, 101. 2. Praise. (1) For God's goodness generally to Israel: Psalms 46, 48, 65, 66, 68, 76, 81, 85, 98, 105, 124, 126, 129, 135, 136, 149; (2) To good men, Psalms 23, 34, 36, 91, 100, 103, 107, 117, 121, 145, 146; (3) Mercies to individuals: Psalms 9, 18, 22, 30, 40, 75, 103, 108, 116, 118, 138, 144; (4) For His attributes generally: Psalms 8, 19, 24, 29, 33, 47, 50, 65, 66, 76, 77, 93, 95-97, 99, 104, 111, 113-115, 134, 139, 147, 148, 150. 3. Devotional-- expressive of (1) Penitence: Psalms 6, 25, 32, 38, 51, 102, 130, 143; (2) Trust in trouble: Psalms 3, 16, 27, 31, 54, 56, 57, 61, 62, 71, 86; (3) Sorrow with hope: Psalms 13, 22, 69, 77, 88; (4) Of deep distress: Psalms 4, 5, 11, 28, 41, 55, 59, 64, 70, 109, 120, 140, 141, 143; (5) Feelings when deprived of religious privileges: Psalms 42, 43, 63, 84; (6) Desire for help: Psalms 7, 17, 26, 35, 44, 60, 74, 79, 80, 83, 89, 94, 102, 129, 137; (7) Intercession: Psalms 20, 67, 122, 132, 144. 4. Historical. Psalms 78, 105, 106. 5. Prophetical. Psalms 2, 16, 22, 40, 45, 68, 69, 72, 97, 110, 118.

Note.-- The compiler of the following notes has omitted all references to authors, as needlessly encumbering the commentary. He has had before him the works of Calvin, Scott, Poole, Ainsworth, Cobbin, Geice, Vatablus, Tholuck, J. H. Michaelis, Rosenmuller, and Alexander. To the two last named he has been particularly indebted for the parallel passages. He has made a free use of the views advanced by these authors, and claims no credit for anything in the work except the conciseness united with fullness of exposition. Whoever attempts it will find it far easier to write a long commentary than a brief one.

1. Blessed-- literally, "oh, the happiness"--an exclamation of strong emotion, as if resulting from reflecting on the subject. The use of the plural may denote fulness and variety ( 2Ch 9:7 ).

counsel ... way ... seat-- With their corresponding verbs, mark gradations of evil, as acting on the principles, cultivating the society, and permanently conforming to the conduct of the wicked, who are described by three terms, of which the last is indicative of the boldest impiety (compare Psa 26:4 , 5 ; Jr 15:17 ).

2. law-- all of God's word then written, especially the books of Moses (compare Psa 119:1 , 55, 97, &c.).

3. like a tree-- ( Jr 17:7 , 8 ).

planted-- settled, fast.

by-- or, "over."

the rivers-- canals for irrigation.

shall prosper-- literally, "make prosper," brings to perfection. The basis of this condition and character is given ( Psa 32:1 ).

4. not so-- either as to conduct or happiness.

like the chaff-- which, by Eastern modes of winnowing against the wind, was utterly blown away.

6. knoweth the way-- attends to and provides for them ( Psa 101:6 ; Pr 12:10 ; Ho 13:5 ).

CHAPTER 16

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 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 ευ̉φζαινόμενος 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_21:12-13).

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" (Exo_32:6).

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 לצזר, 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. ε̉βέβλητο, 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 (Hom. 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 illpoverty 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 είλκωμένος, 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 Sirius, to be as long as the world last 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 then we are changing from one country to another, how much shall we need some to lead the way when the disembodied soul is on its passage to futurity. He further adds, "Ye saw the poor man at the rich, man's gate: ye see him now in Abraham's bosom; ye saw him surrounded by dogs: ye see him in company of the angels; ye saw him poor, famished, struggling: ye see him happy, filled with good things, and possessed of the prize. Ye saw his labours: ye see his reward."

Into Abraham's bosom. In order that, beholding Lazarus entertained as a guest by Abraham, the rich man might be confounded at his own want of hospitality. Euthymius. Abraham was hospitable: that the sight of Lazarus might rebuke the rich man's want of hospitality. Abraham was wont to watch for wayfarers, to bring them to his house; but the rich man despised him who lay within his gate, and though the poor man was daily ready to his hand, he used him not as a treasure by means of which he might obtain salvation. S. Chrysostom (hom. De Lazaro.)

You ask, What is Abraham's bosom, and where situated?  S. Augustine (lib. iv. De Anima) replies, "It is the place of rest in which are received after death the souls of all who are imitators of the faith and piety of Abraham. The place which before Christ was the 'limbus patrum,' but now is heaven, the paradise of the blessed. Hence the Church sings, "Martin rejoices in Abraham's bosomMartin, here poor and mean, enters heaven abounding in wealth."

And S. Augustine, treating of the death of Nebridius (Confess. lib. ix.) says, "He lives in Abraham's bosom, wherever that may be, there my Nebridius lives." And the Church prays that God will receive the souls of the departed in Abraham's bosom, and give them eternal rest, "as thou hast promised to Abraham and his seed for ever."

It is called Abraham's bosom. 1. Because children rest quiet in the bosom of their parents, and all the faithful are called children of Abraham, who excelled all in faith and holiness. Hence "in the limbus of the fathers" he was chief

Abraham's bosom, therefore, says Ambrose, is a certain haven of rest, and a sacred retreat.

In the Greek κολπος, in the Latin "sinus," because retired or secret.  S. Augustine.

Because this blessedness was promised to Abraham and in him to all the faithful Gen_22:18.

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_18:8), 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 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," whichin the Greek, άδης, from the primative particle α, and ίδειν, to seemeans a place of darkness, where there is neither seeing nor light.

But you will say, We do not read that the rich man sinned, save inasmuch as he fared sumptuously every day, which as a venial sin was deserving of purgatory, but not of hell.

I answer, that although to fare sumptuously is a venial sin, yet if it leads to evil and to excess, especially if it is productive of selfishness and a disregard of the poor, it becomes mortal, and this must happen to him who is a slave to his appetite, for as I have said (

ver. 19), a man cannot at the same time serve his belly and his God. The rich man therefore was damned on account of these sins, and chiefly because of his neglect of Lazarus. For he was bound, under peril of committing mortal sin, to minister to the need of the poor man, and since he did not do so, he became liable to the punishment of hell.

"For it is robbery," says S. Chrysostom "to keep what we have received, and to refuse to others a share in our abundance." Again he adds, "the rich man was tormented, not because he was rich, but because he had no compassion." So also S. Gregory of Nyssa.

Hear also S. Hieronymus (Epist. 34, ad Julianum): "The flames of hell received the purple-clad Dives. But the poor and suffering beggar, whose sores the dogs licked, who scarcely could maintain himself on the crumbs which fell from the rich man's table, is carried into Abraham's bosom, and comforted by the Patriarch with a parent's care. For it is difficult, nay impossible, to enjoy both present and future possessions; to fill here the belly, there the soul; to pass from delights to delights; to be first in both worlds, and to appear glorious both in heaven and on earth."

Hence S. Basil (serm. 1, De Jejunio) says, "Beware of luxury, for the rich man is tormented, not because of his evil deeds, but because of his self-indulgent life." For they who are indulgent to themselves are harsh and unmerciful to others. They take away what the poor man needs to minister to their own unnecessary enjoyments, as this glutton did, not only from Lazarus, but also from the other poor. For, adds S. Chrysostom, "If he had no pity on him whom time after time, as he went out of his house and returned to it again, he was compelled to see lying at his gate, on whom has he ever had compassion? He therefore was content that they should die of hunger, cold, and disease. So to this very day there are some rich men who are liberal in their banquetings, illiberal to the poorwho 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. "0 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 changea change which is graphically described by the prophet (see Isa_65:13)the rich man becomes the suppliant of the poor man, and he who was wont to pass by Lazarus as he lay nigh at hand, invokes his aid now that he is afar off.

That he may dip the tip of his finger in water, &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 11:16.

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 warnedbut 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. 0 rich man, how canst thou ask for a drop of water, when thou wouldest not give a crumb from thy table? Hadst thou been willing to give, thou mightest now with justice make thy request." And again, "By a just judgment in thy turn thou sufferest, for judgment without mercy is the reward of the unmerciful."

And S. Gregory (hom. 40): He who was unwilling to give the suffering beggar the least crumb that fell from his table, in hell was feign to seek, if it were but the least drop of water." And S. Basil says, "The rich man is worthily recompensed: for the tuneful lyre, wailing; for drink, the intense longing for a drop."

You ask, How can the soul of the rich man be said to have a tongue, or the soul of Lazarus a finger; or how can the one feel thirst, and be tormented in the flames, or seek to be relieved by the finger of the other?

1. Tertullian erroneously thinks that the human soul is corporeal, and that it therefore has its tongue, finger, and other members.

2. Hugo Œtherianus supposes that the disembodied soul has the semblance of a body, like the reflection of any object in a mirror; and John Huartus, a physician, is of the same opinion.

3, But I hold that Christ was here speaking after the manner of a parable, and wished to place before the eyes of his hearers the punishments and rewards which men will receive at the day of judgment, because we only can form an opinion of the punishments of the soul through the punishments of the body; and further, he wished to show that the rich man was punished suitably to his sin.

Some add that the fires of hell produce in the souls of the damned torments, similar to those which they would suffer if they were still in the body. For why should it be thought impossible for God to cause the soul to suffer without the body what it would have suffered if it had continued to be united with the body? Especially as every feeling which affects the soul whilst it is in the body, is of the soul, and not of the body: for it is the soul and not the body which feels, and sees and hears. See 2Co_4:16. Hence Francis Lucas says, that we are to understand that the soul of the rich man suffered just as if his body had been actually given up to be tormented by the flames, for the soul is afflicted by imaginations derived from the body.

In short, all these things set forth, after the manner of a parable, the extreme misery and torment of the rich man; and also that the blessed are not able to render any aid to the damned, nor indeed have they the wish to do so, inasmuch as they are persuaded that this would be contrary to the fixed purpose of God. Furthermore, the damned do not dare to ask this aid, for they on their part know that they are separated by a great and impassable gulf from those who have entered into rest.

Hence Abraham feels no compassion for the misery of the rich man, because he recognises in his punishment the justice of God. For the sight of the punishment of the wicked does not lessen the happiness of the just, because since they can feel no compassion for the sufferings which they see, their joy will not on this account be diminished. Gloss. And S. Gregory (hom. 40) says, The souls of the just, although in the goodness of their nature they feel compassion, yet after they have been united to the righteousness of their Author, are constrained by such great uprightness as not to be moved with compassion towards the reprobate.

Ver. 25.But Abraham said, Son, remember, &c. "See," says S. Chrysostom, "the kindness of the Patriarch. He calls him son, yet he gives no aid to him, who had deprived himself of cure." "For," adds S. Gregory of Nyssa, "because he had no pity, he is not heard. Neither Abraham nor God has compassion on his prayer."

Remember that thou . . . receivedst thy good things. Thou, when thou wast faring sumptuously, wast unwilling to bestow a thought on Lazarus, or on God, or on heaven or hell; but now call to mind thy feastings, which have led to thy condemnation.

"For," says S. Gregory (hom. 40), "to increase his punishment, his knowledge and memory are preserved. He knows Lazarus, whom he had despised, and remembers his brethren whom he had left, that by the sight of the glory of one, whom he had despised, and by anxiety about the punishment of those whom he had loved to no purpose, he would be the more tormented."

Thy good things. Thine, i.e. earthly things, which thou didst consider true riches, things for which alone thou didst live in utter neglect of higher concerns. "Evil men," says S. Gregory, "receive in this life good things, for they consider transitory happiness to be their sole joy."

2. Thine, i.e. the reward due to thy scanty deserts. "For we are taught," says S. Chrysostom, "that the rich man was rewarded in this world for any good which he had done, and Lazarus punished for any evil which he might have committed. It follows therefore that Lazarus was comforted, because of his patience and goodness, which had not been regarded in this life, and the rich man tormented because of his sin and neglect of God, which had not been punished in this life." "So," S. Gregory says, "the fire of poverty purged the poor man's sins, and this world's fleeting happiness rewarded the rich man for any good which he had done."

3. Thine. Thou in this life didst receive thy portion of good, therefore there was nothing in store for thee in the future; but Lazarus received evil things, therefore happiness in the next world was his due. For thus God in his justice apportions heavenly blessings to the elect, but earthly benefits to the wicked and those who know Him not. Wherefore, let him who abounds in earthly riches and earthly honour, fear lest he may be deprived of them in the life to come: and let him who has none of these enjoyments in this world, look for them in heaven.

This truth Christ revealed to S. Catherine of Sienna, in a vision of which mention has been already made. (See chap. vi. 24).

Behold an image of eternity, the cross leading to the crown, but pleasure to destruction.

On these words of Abraham, S. Bernard exclaims, "Awake, ye drunken, and weep, for God is fearful in His judgments on the sons of men. Can it be that the rich man was in torment, solely because he received good things in his lifetime? Clearly on this account alone!

"For we may not think that we were cast out of paradise because of God's punishment of sin, in order that the wit of men might prepare for themselves another paradise here upon earth.

"Man was born to labour; if he refuses labour, he frustrates the purpose for which he was brought into the world, and how will he answer him who has ordained labour as the lot of man?"

He presses his argument yet further, and adds, "What shall we say to this? If in the final judgment misery takes the place of rejoicing, are not ills to be preferred to the good things of this life? For it is clear that the one are not really good nor the other actually evil The truer then is the opinion of Solomon, 'It is better to go to the house of mourning than to the house of feasting.'" Ecc_7:2.

And likewise Lazarus evil things. Sickness, poverty, and its attendant ills, which the worldly-minded consider evils, but which the followers of God account good, inasmuch as they conduce to holiness here, and happiness hereafter.  S. Thomas, Chrysostom, and others.

But now he is comforted, and thou art tormented. By many a misery, which in thy lifetime thou didst little regard.

Ver. 26.And beside all this, between us and you there is a great gulf fixed. (Chaos, in the Vulgate). Perhaps the rich man, as an increase to his torment was shown as in a vision the heavenly abode of the blessed, whither Abraham and Lazarus were to ascend a little after the death of Christ.

Hear S. Cyprian (De Ascens. Dom.): "The wicked will for ever dwell amidst devouring fire. There the rich man will burn without any one to cool his tongue with even one drop of water. Every evil lust and passion will have its appropriate punishment, and despair will add to the miseries of the lost. God will then have no pity on the penitent. Too late will be their confession, for when the door is shut, in vain will those who are without oil seek to enter. From thence there is no release. Christ once descended into hell; He will not go thither again. The condemned will not again see God in their dark dwelling. The sentence passed will be irrevocable, the judgment of condemnation stands changeless and fixed for all eternity."

Hence S. Bernard says, "Thou in the midst of hell must be expecting that salvation, which is to be won in the midst of our earthly existence. But how canst thou imagine that thou wilt have in the midst of eternal burnings the power of obtaining pardon, when the time of pardon has passed away? There is no offering for sin for thee, who art dead in sins. The Son of God will not be crucified again. He died, He does not die again. His blood, which was poured out on the earth, does not flow down to hell. All sinners have drunk thereof on earth. There is none which the devils and the wicked who are their companions can claim for the extinguishing of the flames which torment them."

Mystically:  S. Ambrose, Chrysostom, and Theophylact understand the gulf to mean the fixed and final separation of the just and unjust. See Rev_21:5-8, S. Mat_5:25.

Hence S. Gregory, and after him the Interlinear, says, "Between Dives and Lazarus there is a gulf, because after death no man can change his reward, the damned cannot exchange lots with the blessed, nor the blessed with those who are lost."

"The gulf," says Titus, "indicates the difference between the just and unjust for as their desires and wishes were opposed, so now their condition is immutable." "It also," adds S. Augustine (lib. ii. Quæst. Evang.), "shows to those who are in prison, that by the unchangeableness of the divine sentence, no merciful aid can be rendered to them by the righteous, however much they may wish to give it."

Allegorically. Lazarus lying at the rich man's gate represents Christ, who by the lowliness of His Incarnation condescended to the case of the proud Jews, desiring to be fed with the crumbs which fell from the rich man's table, i.e., seeking from them the least works of righteousness, which at their own table, that is, when they had it in their power, they were too proud to perform, which works, although very slight, they would do, not out of the set purpose of a good life, but occasionally and by chance, like as crumbs are wont to fall from the table.

The sores are the sufferings of our Lord, which from weakness of the flesh, He deigned to undergo for us. The dogs are the Gentiles, accounted by the Jews sinners and unclean, who throughout the world softly and devoutly lick the wounds of Christ in the sacrament of His body and blood. Abraham's bosom, the hidden presence of God the Father, into which our Lord was received after His passion. Augustine (lib. ii. Quæst. Evang.) And again, symbolically, he goes on to say: "By the rich man we may understand the proud Jews; the purple and fine linen are the grandeur of the kingdom; the sumptuous feasting is the boasting of the Law; Lazarus, i.e. 'assisted,' some Gentile or publican, who is all the more relieved, as he presumes less on the abundance of his resources; the dogs are those most wicked men, who praise the evil works which another groans over and detests in himself; the five brethren are the Jews, bound by the five books of the Law."

In like manner S. Gregory (Hom. 40) says, "Lazarus represents the Gentile people. The bursting forth of his sores is the confession of sin. The crumbs were denied him, for the proud Jews disdained to admit the Gentiles to the knowledge of the Law. The dogs are the preachers, who by their teaching, as it were, touch with their tongue the wounds of the soul. Abraham's bosom, the secret rest, where the rich man sees Lazarus. For the unbelievers see the faithful abiding in rest above them but afar off, because they cannot attain thither by their merits, and they burn in their tongues because they held in their mouth the words of the Law, but kept them not."

And again, "Lazarus represents an apostolic man, poor in speech but rich in faith. The crumbs are the doctrines of the faith. The rich man, some heretic who abounds in eloquent discoursesfor all such have a talkative tongue, but a foolish and profitless soul."

Ver. 27.Then he said, I pray thee, therefore, father, that thou wouldest send him, &c. Probably these words are spoken as the former ones, after the manner of a parable (see

verse 24). For it is a very common occurrence in everyday life that those who have met with misfortunes wish to warn their brethren against incurring a similar fate. But of one thing worldly-minded men, who ridicule or else think lightly of the pains of hell, may be assured, no one has ever returned from thence to tell us what their sufferings are.

That thou wouldest send him. Lazarus again in the body, that he, being known to the brethren, and a witness to be seen of all, might move them to faith and penitence. We are taught therefore that the rich man after his death had need of the aid of him whom in his lifetime he had despised.

Touching the appearances of the spirits of the departed, see S. Augustine (De cura pro mortuis); Debrius (in Magicis); and Peter Thyræus (De apparitionibus spirituum).

Ver. 28.That he may testify unto them how grievously I am tormented for my sinful indulgence, and exhort them to repentance and amendment, lest they also come into this place of torment.

You will say that the damned are in utter despair, hating both God and man, cursing everything and every creature, and bearing good will to nonehow then could Dives have wished that his brethren might escape the torments of hell? I answer

1. The damned do not wish to cause anything good, i.e. any act of natural or supernatural virtue, nor have they the power to do so on account of their despair, and intense hatred of God and all good, but they are able to desire some natural good, for example, that it may be well with their parents or brethren. For this reason S. Chrysostom, Ambrose, and Theophylact, think that the rich man, influenced by the ties of kindred and by family affection, really was anxious for the welfare of his brethren, for nature remains the same even in the damned. The action of Dives therefore was one of nature and not of virtue, and had regard, not to actual good, but to natural good only, as the action of animals in nourishing their young.

2. The rich man was anxious for himself more than for his brethren, for he considered their evil his own, inasmuch as their condemnation would increase his torments, because he was the occasion and the cause of their evil lives.

Thus S. Gregory, Lyranus, and others, Cajetan adds, "Dives asked this out of the pride which fills the hearts of the damned, that if not in his own person, at least in the person of his brethren he might be blessed and exalted."

Hence S. Ambrose says, "This rich man too late begins to be a master, for he had neither time for learning nor teaching."

Ver. 29.Abraham saith unto him, They have Moses and the Prophets, i.e. the writings of Moses and the Prophets, which the Scribes and Pharisees read and expound in their synagogues.

Ver. 30.And he said, Nay, Father Abraham: but if one went unto them from the dead, they will repent. He is speaking of his own experience. For as he had been affected, so does he think it will be with his brethren.  S. Chrysostom. Titus more clearly writes, "Why does the rich man say this but because he himself had heard the prophets to little purpose, and had looked upon their teaching as untrue? Therefore he conjectures that his brethren similarly regarded them. He as much as says, 'They argue as I once argued. Who has ever given any description of hellwho has ever returned thence? But if any one were sent to them from the dead, they would believe him, and give diligent heed to what he had to say.'"

Ver. 31.And he said unto him, &c. They will say that Lazarus is a phantom, sent by the spirits of evil to deceive; whereas the writings of Moses and the prophets are inspired, are accepted by the Jews at the rule of faith, according to that which is written, "We have now a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place." 2Peter 1:19.

The truth of the Patriarch's answer is proved by the conduct of the Jews, who spoke against the raising of the other Lazarus, and the resurrection of Christ Himself, and refused to believe in Him.

So also Peter, who three years after death was recalled to life by S. Stanislaus, Bishop of Cracow, to testify concerning some land which had been sold by the king, replied to those who asked him concerning the other world, no more than this, "Ye have Moses and the prophets. I have been sent to bear witness, not to preach."

Dives therefore obtained none of his requests, because it is written, "Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard." Pro_21:13.

Morally, we learn from this parable or rather from this history,

1. That God has appointed to each his lot, and has made some rich, some poor. Let each one therefore be content with that station which God has allotted him. Let the poor, by patient endurance of want, and the rich, by the liberal relief of the poor, seek for life and happiness in the world to come. For Christ seems to have spoken this parable to enforce His teaching, "Make to yourselves fiends of the mammon of unrighteousness, that when ye fail they may receive you into everlasting habitations." The rich man was not compassionate, and therefore he was rejected by Abraham and Lazarus.

2. That we must not despise the poor and afflicted, but on the contrary render all the assistance which lies in our power. For S. Gregory (Hom. 40) says, "The medicine of poverty heals those whom moral infirmity wounds, and often a pearl lies hidden in a dunghill, i.e. holiness and virtue often lie hid in an unclean body, and in abject poverty. And so S. Romula, dying of poverty and paralysis, was carried to heaven by a chorus of angels. He adds, "We find a Lazarus every day if we seek him, and even if we seek him not, we see him. Behold how importunately the poor present themselves, and make demands on us, in their turn to intercede on our behalf. We ought certainly to ask of them, yet they ask of us. Consider, whether we ought to refuse what is demanded of us when those who ask are our patrons."

3. That the rich ought not to boast themselves in their riches, for riches endure but for a time, and death deprives men of their all. Wherefore let them not set their hearts upon their riches, but on God; and let them for the love of God use that wherewith He has prospered them for the benefit of the needy and poor.

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.

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, etc.

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

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

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

Purple, the color 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.

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

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 everyday.

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.

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

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.

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.

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 gate full of sores.

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. You see the death of your body lying before the gate, and you pity not. If you regard not the commands of God, at least have compassion on your own state, and fear lest also you 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, etc. As if he said, What you throw away from your table, afford for alms, make your losses gain.

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.

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.

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.

Those sores which no man deigned to wash and dress, the beasts tenderly lick.

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 show mercy, the other that for which he might be approved.

And it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom: the rich man also died, and was buried;23. And in hell he lift up his eyes, being in torments, and sees Abraham afar off, and Lazarus in his bosom.24. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.25. But Abraham said, Son, remember that you in your lifetime received your good things, and likewise Lazarus evil things: but now he is comforted, and you are tormented.26. And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.

We have heard how both fared on earth, let us see what their condition is among the dead. That which was temporal has passed away; that which follows is eternal. Both died; the one angels receive, the other torments; for it is said, And it came to pass, that the beggar died, and was carried by the angels, etc. Those great sufferings are suddenly exchanged for bliss. He is carried after all his labors, because he had fainted, or at least that he might not tire by walking; and he was carried by angels. One angel was not sufficient to carry the poor man, but many come, that they may make a joyful band, each angel rejoicing to touch so great a burden. Gladly do they thus encumber themselves, that so they may bring men to the kingdom of heaven

But he was carried into Abraham’s bosom, that he might be embraced and cherished by him; Abraham’s bosom is Paradise. And the ministering angels carried the poor man, and placed him in Abraham’s bosom, because though he lay despised, he yet despaired not nor blasphemed, saying, This rich man living in wickedness is happy and suffers no tribulation, but I cannot get even food to supply my wants.

Now as to your thinking Abraham’s bosom to be any thing bodily, I am afraid lest you should be thought to treat so weighty a matter rather lightly than seriously. For you could never be guilty of such folly, as to suppose the corporeal bosom of one man able to hold so many souls, nay, to use your own words, so many bodies as the Angels carry thither as they did Lazarus. But perhaps you imagine that one soul to have alone deserved to come to that bosom. If you would not fall into a childish mistake, you must understand Abraham’s bosom to be a retired and hidden resting-place where Abraham is; and therefore called Abraham’s, not that it is his alone, but because he is the father of many nations, and placed first, that others might imitate his preeminence of faith.

When the two men were below on earth, that is, the poor and the rich, there was one above who saw into their hearts, and by trials exercised the poor man to glory, by endurance awaited the rich man to punishment. Hence it follows, The rich man also cried.

He died then indeed in body, but his soul was dead before. For he did none of the works of the soul. All that warmth which issues from the love of our neighbor had fled, and he was more dead than his body. But no one is spoken of as having ministered to the rich man’s burial as to that of Lazarus. Because when he lived pleasantly in the broad road, he had many busy flatterers; when he came to his end, all forsook him. For it simply follows, and was buried in hell. But his soul also when living was buried, enshrined in its body as it were in a tomb.

The burial in hell is the lowest depth of torment which after this life devours the proud and unmerciful.

Hell is a certain common place in the interior of the earth, shaded on all sides and dark, in which there is a kind of opening stretching downward, through which lies the descent of the souls who are condemned to perdition.

Or as the prisons of kings are placed at a distance without, so also hell is somewhere far off without the world, and hence it is called the outer darkness.

But some say that hell is the passing from the visible to the invisible, and the unfashioning of the soul. For as long as the soul of the sinner is in the body, it is visible by means of its own operations. But when it flies out of the body, it becomes shapeless.

As it made the poor man’s affliction heavier while he lived to lie before the rich man’s gate, and to behold the prosperity of others, so when the rich man was dead it added to his desolation, that he lay in hell and saw the happiness of Lazarus, feeling not only by the nature of His own torments, but also by the comparison of Lazarus’s honor, his own punishment the more intolerable. Hence it follows, But lifting up his eyes. He lifted up his eyes that he might look on him, not despise him; for Lazarus was above, he below. Many angels carried Lazarus; he was seized by endless torments. Therefore it is not said, being in torment, but torments. For he was wholly in torments, his eyes alone were free, so that he might behold the joy of another. His eyes are allowed to be free that he may be the more tortured, not having that which another has. The riches of others are the torments of those who are in poverty.

Now if Abraham sate below, the rich man placed in torments would not see him. For they who have followed the path to the heavenly country, when they leave the flesh, are kept back by the gates of hell; not that punishment smites them as sinners, but that resting in some more remote places, (for the intercession of the Mediator was not yet come,) the guilt of their first fault prevents them from entering the kingdom.

There were many poor righteous men, but he who lay at his door met his sight to add to his woe. For it follows, And Lazarus in his bosom. It may here be observed, that all who are offended by us are exposed to our view. But the rich man sees Lazarus not with any other righteous man, but in Abraham’s bosom. For Abraham was full of love, but the man is convicted of cruelty. Abraham sitting before his door followed after those that passed by, and brought them into his house, the other turned away even them that abode within his gate.

And this rich man forsooth, now fixed in his doom, seeks as his patron him to whom in this life he would not show mercy.

He does not however direct his words to Lazarus, but to Abraham, because he was perhaps ashamed, and thought Lazarus would remember his injuries; but he judged of him from himself. Hence it follows, And he cried and said.

Great punishments give forth a great cry. Father Abraham. As if he said, I call you father by nature, as the son who wasted his living, although by my own fault I have lost you as a father. Have mercy on me. In vain you work repentance, when there is no place for repentance; your torments drive you to act the penitent, not the desires of your soul. He who is in the kingdom of heaven, I know not whether he can have compassion on him who is in hell. The Creator pities His creature. There came one Physician who was to heal all; others could not heal. Send Lazarus. You err, wretched man. Abraham cannot send, but he can receive. To dip the tip of his finger in water. You would not deign to look upon Lazarus, and now you desire his finger. What you seek now, you ought to have done to him when alive. You are in want of water, who before despised delicate food. Mark the conscience of the sinner; he durst not ask for the whole of the finger. We are instructed also how good a thing it is not to trust in riches. See the rich man in need of the poor who was before starving. Things are changed, and it is now made known to all who was rich and who was poor. For as in the theaters, when it grows towards evening, and the spectators depart, then going out, and laying aside their dresses, they who seemed kings and generals are seen as they really are, the sons of gardeners and fig-sellers. So also when death is come, and the spectacle is over, and all the masks of poverty and riches are put off, by their works alone are men judged, which are truly rich, which poor, which are worthy of honor, which of dishonor.

For that rich man who would not give to the poor man even the scraps of his table, being in hell came to beg for even the least thing. For he sought for a drop of water, who refused to give a crumb of bread.

But he receives a meet reward, fire and the torments of hell; the parched tongue; for the tuneful lyre, wailing; for drink, the intense longing for a drop; for curious or wanton spectacles, profound darkness; for busy flattery, the undying worm. Hence it follows, That he may cool my tongue, for I am tormented in the flame.

But not because he was rich was he tormented, but because he was not merciful.

We may gather from this, with what torments he will be punished who robs another, if he is smitten with the condemnation to hell, who does not distribute what is his own.

He is tormented also because to the luxurious man it is a punishment to be without his pleasures; water is also a refreshment to the soul which is set fast in sorrow.

But what means it, that when in torments he desires his tongue to be cooled, except that at his feasts having sinned in talking, now by the justice of retribution, his tongue was in fierce flame; for talkativeness is generally rife at the banquet.

His tongue too had spoken many proud things. Where the sin is, there is the punishment; and because the tongue offended much, it is the more tormented.

Or, in that he wishes his tongue to be cooled, when he was altogether burning in the flame, that is signified which is written, Death and life are in the hands of the tongue, and with the mouth confession is made to salvation; which from pride he did not do, but the tip of the finger means the very least work in which a man is assisted by the Holy Spirit.

You say that the members of the soul are here described, and by the eye you would have the whole head understood, because he was said to lift up his eyes; by the tongue, the jaws; by the finger, the hand. But what is the reason that those names of members when spoken of God do not to your mind imply a body, but when of the soul they do? It is that when spoken of the creature they are to be taken literally, but when of the Creator metaphorically and figuratively. Will you then give us bodily wings, seeing that not the Creator, but man, that is, the creature, says, If I take not the wings in the morning? Besides, if the rich man had a bodily tongue, because he said, to cool my tongue, in us also who live in the flesh, the tongue itself has bodily hands, for it is written, Death and life are in the hands of the tongue.

As the most excellent of mirrors represents an image of the face, just such as the face itself which is opposite to it, a joyful image of that which is joyful, a sorrowful of that which is sorrowful; so also is the just judgment of God adapted to our dispositions. Wherefore the rich man because he pitied not the poor as he lay at his gate, when he needs mercy for himself, is not heard, for it follows, And Abraham said to him, Son, etc.

Behold the kindness of the Patriarch; he calls him son, (which may express his tenderness,) Yet gives no aid to him who had deprived himself of cure. Therefore he says, Remember, that is, consider the past, forget not that you delighted in your riches, and you received good things in your life, that is, such as you thought to be good. You could not both have triumphed on earth, and triumph here. Riches can not be true both on earth and below. It follows, And Lazarus likewise evil things; not that Lazarus thought them evil, but he spoke this according to the opinion of the rich man, who thought poverty, and hunger, and severe sickness, evils. When the heaviness of sickness harasses us, let us think of Lazarus, and joyfully accept evil things in this life.

All this then is said to Him because he chose the happiness of the world, and loved no other life but that in which he proudly boasted; but he says, Lazarus received evil things, because he knew that the perishableness of this life, its labors, sorrows, and sickness, are the penalty of sin, for we all die in Adam who by transgression was made liable to death.

He says, You received good things in your life, (as if your due;) as though he said, If you have done any good thing for which a reward might be due, you have received all things in that world, living luxuriously, abounding in riches, enjoying the pleasure of prosperous undertakings; but he if he committed any evil has received all, afflicted with poverty, hunger, and the depths of wretchedness. And each of you came hither naked; Lazarus indeed of sin, wherefore he receives his consolation; you of righteous wherefore you endure your inconsolable punishment; and hence it follows, But now he is comforted, and you are tormented.

Whatsoever then you have well in this world, when you recollect to have done any thing good, be very fearful about it, lest the prosperity granted you be your recompense for the same good. And when you behold poor men doing any thing blameably, fear not, seeing that perhaps those whom the remains of the slightest iniquity defiles, the fire of honesty cleanses.

But you will say, Is there no one who shall enjoy pardon, both here and there? This is indeed a hard thing, and among those which are impossible. For should poverty press not, ambition urges; if sickness provoke not, anger inflames; if temptations assail not, corrupt thoughts often overwhelm. It is no slight toil to bridle anger, to check unlawful desires, to subdue the swellings of vain-glory, to quell pride or haughtiness, to lead a severe life. He that does not these things, can not be saved.

It may also be answered, that evil men receive in this life good things, because they place their whole joy in transitory happiness, but the righteous may indeed have good things here, yet not receive them for reward, because while they seek better things, that is, eternal, in their judgment whatever good things are present seem by no means good.

But after the mercy of God, we must seek in our own endeavors for hope of salvation, not in numbering fathers, or relations, or friends. For brother does not deliver brother; and therefore it is added, And beside all this between us and you there is a great gulf fixed.

The great gulf signifies the distance of the righteous from sinners. For as their affections were different, so also their abiding places do not slightly differ.

Between the rich and the poor then there is a great gulf, because after death rewards cannot be changed. Hence it follows, So that they who would pass from hence to you cannot, nor come thence to us.

As if he says, We can see, we cannot pass; and we see what we have escaped, you what you have lost; our joys enhance your torments, your torments our joys.

For as the wicked desire to pass over to the elect, that is, to depart from the pangs of their sufferings, so to the afflicted and tormented would the just pass in their mind by compassion, and wish to set them free. But the souls of the just, although in the goodness of their nature they feel compassion, after being united to the righteousness of their Author, are constrained by such great uprightness as not to be moved with compassion towards the reprobate. Neither then do the unrighteous pass over to the lot of the blessed, because they are bound in everlasting condemnation, nor can the righteous pass to the reprobate, because being now made upright by the righteousness of judgment, they in no way pity them from any compassion.

You may from this derive an argument against the followers of Origen, who say, that since an end is to be placed to punishments, there will be a time when sinners shall be gathered to the righteous and to God.

For it is shown by the unchangeableness of the Divine sentence, that no aid of mercy can be rendered to men by the righteous, even though they should wish to give it; by which he reminds us, that in this life men should relieve those they can, since hereafter even if they be well received, they would not be able to give help to those they love. For that which was written, that they may receive you into everlasting habitations, was not said of the proud and unmerciful, but of those who have made to themselves friends by their works of mercy, whom the righteous receive, not as if by their own power benefiting them, but by Divine permission.

Then he said, I pray you therefore, father, that you would send him to my father’s house:28. For I have five brethren; that he may testify to them, lest they also come into this place of torment.29. Abraham said to him, They have Moses and the prophets; let them hear them.30. And he said, Nay, father Abraham: but if one went to them from the dead, they will repent.31. And he said to him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.

When the rich man in flames found that all hope was taken away from him, his mind turns to those relations whom he had left behind, as it is said, Then said he, I pray you therefore, father Abraham, to send him to my father’s house.

He asks that Lazarus should be sent, because he felt himself unworthy to offer testimony to the truth. And as he had not obtained even to be cooled for a little while, much less does he expect to be set free from hell for the preaching of the truth.

Now mark his perverseness; not even in the midst of his torments does he keep to truth. If Abraham is your father, how say you, Send him to your father’s house? But you have not forgotten your father, for he has been your ruin.

The hearts of the wicked are sometimes by their own punishment taught the exercise of charity, but in vain; so that they indeed have an especial love to their own, who while attached to their sins did not love themselves. Hence it follows, For I have five brethren, that he may testify to them, lest they also come into this place of torment.

But it is too late for the rich man to begin to be master, when he has no longer time for learning or teaching.

And here we must remark what fearful sufferings are heaped upon the rich man in flames. For in addition to his punishment, his knowledge and memory are preserved. He knew Lazarus whom he despised, he remembered his brethren whom he left. For that sinners in punishment may be still more punished, they both see the glory of those whom they had despised, and are harassed about the punishment of those whom they have unprofitably loved. But to the rich man seeking Lazarus to be sent to them, Abraham immediately answers, as follows, Abraham said to him, They have Moses and the prophets, let them hear them.

As if he said, your brethren are not so much your care as God’s, who created them, and appointed them teachers to admonish and urge them. But by Moses and the Prophets, he here means the Mosaic and prophetic writings.

In this place our Lord most plainly declares the Old Testament to be the ground of faith, thwarting the treachery of the Jews, and precluding the iniquity of Heretics.

But he who had despised the words of God, supposed that his followers could not hear them. Hence it is added, And he said, Nay, father Abraham, but if one went to them from the dead they would repent. For when he heard the Scriptures he despised them, and thought them fables, and therefore according to what he felt himself, he judged the like of his brethren.

But we are also taught something besides, that the soul of Lazarus is neither anxious about present things, nor looks back to aught that it has left behind, but the rich man, (as it were caught by birdlime,) even after death is held down by his carnal life. For a man who becomes altogether carnal in his heart, not even after he has put off his body is out of the reach of his passions.

But soon the rich man is answered in the words of truth; for it follows, And he said to him, If they hear not Moses and the prophets, neither will they believe though one rose from the dead. For they who despise the words of the Law, will find the commands of their Redeemer who rose from the dead, as they are more sublime, so much the more difficult to fulfill.

But that it is true that he who hears not the Scriptures, takes no heed to the dead who rise again, the Jews have testified, who at one time indeed wished to kill Lazarus, but at another laid hands upon the Apostles, notwithstanding that some had risen from the dead at the hour of the Cross. Observe this also, that every dead man is a servant, but whatever the Scriptures say, the Lord says. Therefore let it be that dead men should rise again, and an angel descend from heaven, the Scriptures are more worthy of credit than all. For the Lord of Angels, the Lord as well of the living and the dead, is their author. But if God knew this that the dead rising again, profited the living, He would not have omitted it, seeing that He disposes all things for our advantage. Again, if the dead were often to rise again, this too would in time be disregarded. And the devil also would easily insinuate perverse doctrines, devising resurrection also by means of his own instruments, not indeed really raising up the deceased, but by certain delusions deceiving the sight of the beholders, or contriving, that is, setting up some to pretend death.

But some one may say, If the dead have no care for the living, how did the rich man ask Abraham, that he should send Lazarus to his five brethren? But because he said this, did the rich man therefore know what his brethren were doing, or what was their condition at that time? His care about the living was such that he might yet be altogether ignorant what they were doing, just as we care about the dead, although we know nothing of what they do. But again the question occurs, How did Abraham know that Moses and the prophets are here in their books? Whence also had he known that the rich man had lived in luxury, but Lazarus in affliction. Not surely when these things were going on in their lifetime, but at their death he might know through Lazarus’ telling him, that in order that might not be false which the prophet says; Abraham heard us not. The dead might also hear something from the angels who are ever present at the things which are done here. They might also know some things which it was necessary for them to have known, not only past, but also future, through the revelation of the Church of God.

But these things may be so taken in allegory, that by the rich man we understand the proud Jews ignorant of the righteousness of God, and going about to establish their own. The purple and fine linen are the grandeur of the kingdom. And the kingdom of God (he says) shall be taken away from you. The sumptuous feasting is the boasting of the Law, in which they gloried, rather abusing it to swell their pride, than using it as the necessary means of salvation. But the beggar, by name Lazarus, which is interpreted "assisted," signifies want; as, for instance, some Gentile, or Publican, who is all the more relieved, as he presumes less on the abundance of his resources.

Lazarus then full of sores, figuratively represents the Gentile people, who when turned to God, were not ashamed to confess their sins. Their wound was in the skin. For what is confession of sins but a certain bursting forth of wounds. But Lazarus, full of wounds, desired to be fed by the crumbs which fell from the rich man’s table, and no one gave to him; because that proud people disdained to admit any Gentile to the knowledge of the Law, and words flowed down to him from knowledge, as the crumbs fell from the table.

But the dogs which licked the poor man’s sores are those most wicked men who loved sin, who with a large tongue cease not to praise the evil works, which another loathes, groaning in himself, and confessing.

Sometimes also in the holy Word by dogs are understood preachers; according to that, That the tongue of your dogs may be red by the very blood of your enemies; for the tongue of dogs while it licks the wound heals it; for holy teachers, when they instruct us in confession of sin, touch as it were by the tongue the soul’s wound. The rich man was buried in hell, but Lazarus was carried by angels into Abraham’s bosom, that is, into that secret rest of which the truth says, Many shall come from the east and the west, and shall lie down with Abraham, Isaac, and Jacob in the kingdom of heaven, but the children of the kingdom shall be cast into outer darkness. But being afar off, the rich man lifted up his eyes to behold Lazarus, because the unbelievers while they suffer the sentence of their condemnation, lying in the deep, fix their eyes upon certain of the faithful, abiding before the day of the last Judgment in rest above them, whose bliss afterwards they would in no wise contemplate. But that which they behold is afar off, for thither they cannot attain by their merits. But he is described to burn chiefly in his tongue, because the unbelieving people held in their mouth the word of the Law, which in their deeds they despised to keep. In that part then a man will have most burning wherein he most of all shows he knew that which he refused to do. Now Abraham calls him his son, whom at the same time he delivers not from torments; because the fathers of this unbelieving people, observing that many have gone aside from their faith, are not moved with any compassion to rescue them from torments, whom nevertheless they recognize as sons.

By the five brothers whom he says he has in his father’s house, he means the Jews who were called five, because they were bound under the Law, which was given by Moses who wrote five books.

Or he had five brothers, that is, the five senses, to which he was before a slave, and therefore he could not love Lazarus because his brethren loved not poverty. Those brethren have sent you into these torments, they cannot be saved unless they die; otherwise it must needs be that the brethren dwell with their brother. But why seek you that I should send Lazarus? They have Moses and the Prophets. Moses was the poor Lazarus who counted the poverty of Christ greater than the riches of Pharaoh. Jeremiah, cast into the dungeon, was fed on the bread of affliction; and all the prophets teach those brethren. But those brethren cannot be saved unless some one rise from the dead. For those brethren, before Christ was risen, brought me to death; He is dead, but those brethren have risen again. For my eye sees Christ, my ear hears Him, my hands handle Him. From what we have said then, we determine the fit place for Marcion and Manichaeus, who destroy the Old Testament. See what Abraham says, If they hear not Moses and the prophets. As though he said, you do well by expecting Him who is to rise again; but in them Christ speaks. If you will hear them, you will hear Him also.

But the Jewish people, because they disdained to spiritually understand the words of Moses, did not come to Him of whom Moses had spoken.

Or else, Lazarus is poor in this world, but rich to God; for not all poverty is holy, nor all riches vile, but as luxury disgraces riches, so holiness commends poverty. Or is there any Apostolical man, poor in speech, but rich in faith, who keeps the true faith, requiring not the appendage of words. To such a one I liken him who ofttimes beaten by the Jews offered the wounds of his body to be licked as it were by certain dogs. Blessed dogs, to whom the dropping from such wounds so falls as to fill the heart and mouth of those whose office it is to guard the house, preserve the flock, keep off the wolf ! And because the word is bread, our faith is of the word; the crumbs are as it were certain doctrines of the faith, that is to say, the mysteries of the Scriptures. But the Arians, who court the alliance of regal power that they may assail the truth of the Church, do not they seem to you to be in purple and fine linen? And these, when they defend the counterfeit instead of the truth, abound in flowing discourses. Rich heresy has composed many Gospels, and poor faith has kept this single Gospel, which it had received. Rich philosophy has made itself many gods, the poor Church has known only one. Do not those riches seem to you to be poor, and that poverty to be rich?

Again also that story may be so understood, as that we should take Lazarus to mean our Lord; lying at the gate of the rich man, because he condescended to the proud ears of the Jews in the lowliness of His incarnation; desiring to be fed from the crumbs which fell from the rich man’s table, that is, seeking from them even the least works of righteousness, which through pride they would not use for their own table, (that is, their own power,) which works, although very slight and without the discipline of perseverance in a good life, sometimes at least they might do by chance, as crumbs frequently fall from the table. The wounds are the sufferings of our Lord, the dogs who licked them are the Gentiles, whom the Jews called unclean, and yet, with the sweetest odor of devotion, they lick the sufferings of our Lord in the Sacraments of His Body and Blood throughout the whole world. Abraham’s bosom is understood to be the hiding place of the Father, whither after His Passion our Lord rising again was taken up, whither He was said to be carried by the angels, as it seems to me, because that reception by which Christ reached the Father’s secret place the angels announced to the disciples. The rest may be taken according to the former explanation, because that is well understood to be the Father’s secret place, where even before the resurrection the souls of the righteous live with God.

There was a certain rich man, &c. By this history of the rich man and Lazarus, he declares that those who are placed in affluent circumstances, draw upon themselves a sentence of condemnation, if seeing their neighbour in want, they neglect to succour him. (St. Cyril, in Cat. Græc. patrum.) --- He that hath the substance of this world, and shall see his brother in need, and shut up his bowels against him, how doth the charity of God abide in him? (1 John iii. 17.) A received tradition of the Jews informs us, that this Lazarus was a beggar, then at Jerusalem, suffering in the most wretched condition of poverty, and infirmity: him our Saviour introduces, to manifest more plainly the truth of what he had been saying (St. Cyril, in Cat. Græc. patrum.) --- By this, we are not to understand that all poverty is holy, and the possession of riches criminal; but, as luxury is the disgrace of riches, so holiness of life is the ornament of poverty. (St. Ambrose) --- A man may be reserved and modest in the midst of riches and honours, as he may be proud and avaricious in the obscurity of a poor and wretched life. --- Divers interpreters have looked upon this as a true history; but what is said of the rich man seeing Lazarus, of his tongue, of his finger, cannot be literal: souls having no such parts. (Witham) --- In this parable, which St. Ambrose takes to be a real fact, we have the name of the poor mendicant; but our Lord suppresses the name of the rich man, to signify that his name is blotted out of the book of life: besides, the rich man tells Abraham, that he has five brothers, who were probably still living; wherefore, to save their honour, our Lord named not their reprobated brother.

Abraham's bosom.[3] The place of rest, where the souls of the saints resided, till Christ had opened heaven by his death. (Challoner) --- It was an ancient tradition of the Jews, that the souls of the just were conducted by angels into paradise. The bosom of Abraham (the common Father of all the faithful) was the place where the souls of the saints, and departed patriarchs, waited the arrival of their Deliverer. It was thither the Jesus went after his death; as it is said in the Creed, "he descended into hell," to deliver those who were detained there, and who might at Christ's ascension enter into heaven. (Calmet) See 1 Peter iii. 19. --- "Many shall come from the east and the west, and shall sit down with Abraham." (Matthew viii. 11.)

In sinum Abrahæ, Greek: eis ton kolpon tou Abraam. --- Ver. 22. In inferno, Greek: en to ade. See Pearson on the Creed, (p. 236) and our Catholic controvertists.

It appears from Philo, (de Execrat. p. 9, 37 b.) that the Jews not only acknowledged the existence of souls, and their state of happiness or misery after this life, but also that the souls of the saints and patriarchs interceded with God for their descendants, and obtained from them the succour they stood in need of. (Calmet)

Between us and you is fixed a great chaos, or gulf; i.e. God's justice has decreed, that the bad should forever be separated from the good. We may here take notice thta the Latin and Greek word, (ver. 22) translated hell, even in the Protestant translation, cannot signify only the grave. (Witham)

In this parable we are taught an important truth, viz. that we must not expect to learn our duty from the dead returning to life, nor by any other extraordinary or miraculous means, but from the revelation of truths, which have already been made known to us in the Scriptures, and from those to whom the tradition of the Church has been committed, as a most sacred deposit. These, say the Fathers, are the masters from whom we are to learn what we are to believe, and what to practise. (Calmet)

If they hear not, Moses, &c. We think that if we saw a man raised from the dead, who should tells us what he had seen and suffered in another world, it would make more impression upon us than past miracles, which we hear of, or the promises and threats of the prophets, apostles, and our blessed Saviour, which are contained in Scripture; but it is a false notion, a vain excuse. The wicked, and unbelievers, would even in that case find pretexts and objections for not believing. (St. John Chrysostom, hom. iv.) --- They would say that the dead man was a phantom; that his resurrection was not real; his assertions nugatory. When Christ raised Lazarus from the dead, the miracle was known, evident and public; yet we find none of the Pharisees converted by it. They were even so mad as to enter into a design to kill Lazarus, to get rid of a witness who deposed against their incredulity. How many other miracles did he not perform in their sight, which they attributed to the prince of darkness, or to magic? Christ raised himself from the dead. This fact was attested by many unexceptionable witnesses. And what do the hardened Jews do? They object, that his disciples, stealing away the body, maliciously persuaded the people that he had risen again. Such is the corruption of the human heart, that when once delivered up to any passion, nothing can move it. Every day we see or hear of malefactors publicly executed, yet their example has no effect on the survivors, nor does it prevent the commission of fresh crimes. (Calmet) --- "We have also the more firm prophetical word; whereunto you do well to attend, as to a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts." (2 Peter i. 19.) --- We may learn many very instructive lessons from this affecting history of Lazarus. --- The rich may learn the dreadful consequences to be apprehended from riches, when made subservient to sensuality, luxury, and ambition. The poor may learn to make their poverty and sufferings, however grievous to nature, instrumental to their future happiness, by bearing them with patience and resignation to the will of heaven. The former are taught that to expose a man to eternal misery, nothing more is required than to enjoy all the good things of this world according to their own will; the latter, that however they may be despised and rejected of men, they may still have courage, knowing that the short day of this fleeting life, with all its apparent evils, will soon be over; and that the day of eternity is fast approaching, when every one shall receive according as he has done good or evil in his body. (Haydock)

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. 22 And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; 23 And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. 24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. 25 But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. 26 And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. 27 Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: 28 For I have five brethren; that he may testify unto them, lest they also come into this place of torment. 29 Abraham saith unto him, They have Moses and the prophets; let them hear them. 30 And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. 31 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.

As the parable of the prodigal son set before us the grace of the gospel, which is encouraging to us all, so this sets before us the wrath to come, and is designed for our awakening; and very fast asleep those are in sin that will not be awakened by it. The Pharisees made a jest of Christ's sermon against worldliness; now this parable was intended to make those mockers serious. The tendency of the gospel of Christ is both to reconcile us to poverty and affliction and to arm us against temptations to worldliness and sensuality. Now this parable, by drawing the curtain, and letting us see what will be the end of both in the other world, goes very far in prosecuting those two great intentions. This parable is not like Christ's other parables, in which spiritual things are represented by similitudes borrowed from worldly things, as those of the sower and the seed (except that of the sheep and goats), the prodigal son, and indeed all the rest but this. But here the spiritual things themselves are represented in a narrative or description of the different state of good and bad in this world and the other. Yet we need not call it a history of a particular occurrence, but it is matter of fact that is true every day, that poor godly people, whom men neglect and trample upon, die away out of their miseries, and go to heavenly bliss and joy, which is made the more pleasant to them by their preceding sorrows; and that rich epicures, who live in luxury, and are unmerciful to the poor, die, and go into a state of insupportable torment, which is the more grievous and terrible to them because of the sensual lives they lived: and that there is no gaining any relief from their torments. Is this a parable? What similitude is there in this? The discourse indeed between Abraham and the rich man is only an illustration of the description, to make it the more affecting, like that between God and Satan in the story of Job. Our Saviour came to bring us acquainted with another world, and to show us the reference which this world has to that; and here is does it. In this description (for so I shall choose to call it) we may observe,

I. The different condition of a wicked rich man, and a godly poor man, in this world. We know that as some of late, so the Jews of old, were ready to make prosperity one of the marks of a true church, of a good man and a favourite of heaven, so that they could hardly have any favourable thoughts of a poor man. This mistake Christ, upon all occasions, set himself to correct, and here very fully, where we have,

1. A wicked man, and one that will be for ever miserable, in the height of prosperity ( v. 19 ): There was a certain rich man. From the Latin we commonly call him Dives—a rich man; but, as Bishop Tillotson observes, he has no name given him, as the poor man has, because it had been invidious to have named any particular rich man in such a description as this, and apt to provoke and gain ill-will. But others observe that Christ would not do the rich man so much honour as to name him, though when perhaps he called his lands by his own name he thought it should long survive that of the beggar at his gate, which yet is here preserved, when that of the rich man is buried in oblivion. Now we are told concerning this rich man,

(1.) That he was clothed in purple and fine linen, and that was his adorning. He had fine linen for pleasure, and clean, no doubt, every day; night-linen, and day-linen. He had purple for state, for that was the wear of princes, which has made some conjecture that Christ had an eye to Herod in it. He never appeared abroad but in great magnificence.

(2.) He fared deliciously and sumptuously every day. His table was furnished with all the varieties and dainties that nature and art could supply; his side-table richly adorned with plate; his servants, who waited at table, in rich liveries; and the guests at his table, no doubt, such as he thought graced it. Well, and what harm was there in all this? It is no sin to be rich, no sin to wear purple and fine linen, nor to keep a plentiful table, if a man's estate will afford it. Not are we told that he got his estate by fraud, oppression, or extortion, no, nor that he was drunk, or made others drunk; but, [1.] Christ would hereby show that a man may have a great deal of the wealth, and pomp, and pleasure of this world, and yet lie and perish for ever under God's wrath and curse. We cannot infer from men's living great either that God loves them in giving them so much, or that they love God for giving them so much; happiness consists not in these things. [2.] That plenty and pleasure are a very dangerous and to many a fatal temptation to luxury, and sensuality, and forgetfulness of God and another world. This man might have been happy if he had not had great possessions and enjoyments. [3.] That the indulgence of the body, and the ease and pleasure of that, are the ruin of many a soul, and the interests of it. It is true, eating good meat and wearing good clothes are lawful; but it is true that they often become the food and fuel of pride and luxury, and so turn into sin to us. [4.] That feasting ourselves and our friends, and, at the same time, forgetting the distresses of the poor and afflicted, are very provoking to God and damning to the soul. The sin of this rich man was not so much his dress or his diet, but his providing only for himself.

2. Here is a godly man, and one that will be for ever happy, in the depth of adversity and distress ( v. 20 ): There was a certain beggar, named Lazarus. A beggar of that name, eminently devout, and in great distress, was probably well known among good people at that time: a beggar, suppose such a one as Eleazar, or Lazarus. Some think Eleazar a proper name for any poor man, for it signifies the help of God, which they must fly to that are destitute of other helps. This poor man was reduced to the last extremity, as miserable, as to outward things, as you can lightly suppose a man to be in this world.

(1.) His body was full of sores, like Job. To be sick and weak in body is a great affliction; but sores are more painful to the patient, and more loathsome to those about him.

(2.) He was forced to beg his bread, and to take up with such scraps as he could get at rich people's doors. He was so sore and lame that he could not go himself, but was carried by some compassionate hand or other, and laid at the rich man's gate. Note, Those that are not able to help the poor with their purses should help them with their pains; those that cannot lend them a penny should lend them a hand; those that have not themselves wherewithal to give to them should either bring them, or go for them, to those that have. Lazarus, in his distress, had nothing of his own to subsist on, no relation to go to, nor did the parish take care of him. It is an instance of the degeneracy of the Jewish church at this time that such a godly man as Lazarus was should be suffered to perish for want of necessary food. Now observe,

[1.] His expectations from the rich man's table: He desired to be fed with the crumbs, v. 21 . He did not look for a mess from off his table, though he ought to have had one, one of the best; but would be thankful for the crumbs from under the table, the broken meat which was the rich man's leavings; nay, the leavings of his dogs. The poor use entreaties, and must be content with such as they can get. Now this is taken notice of to show, First, What was the distress, and what the disposition, of the poor man. He was poor, but he was poor in spirit, contentedly poor. He did not lie at the rich man's gate complaining, and bawling, and making a noise, but silently and modestly desiring to be fed with the crumbs. This miserable man was a good man, and in favour with God. Note, It is often the lot of some of the dearest of God's saints and servants to be greatly afflicted in this world, while wicked people prosper, and have abundance; see Ps. lxxiii. 7 , 10 , 14 . Here is a child of wrath and an heir of hell sitting in the house, faring sumptuously; and a child of love and an heir of heaven lying at the gate, perishing for hunger. And is men's spiritual state to be judged of then by their outward condition? Secondly, What was the temper of the rich man towards him. We are not told that he abused him, or forbade him his gate, or did him any harm, but it is intimated that he slighted him; he had no concern for him, took no care about him. Here was a real object of charity, and a very moving one, which spoke for itself; it was presented to him at his own gate. The poor man had a good character and good conduct, and every thing that could recommend him. A little thing would be a great kindness to him, and yet he took no cognizance of his case, did not order him to be taken in and lodged in the barn, or some of the out-buildings, but let him lie there. Note, It is not enough not to oppress and trample upon the poor; we shall be found unfaithful stewards of our Lord's goods, in the great day, if we do not succour and relieve them. The reason given for the most fearful doom is, I was hungry, and you gave me no meat. I wonder how those rich people who have read the gospel of Christ, and way that they believe it, can be so unconcerned as they often are in the necessities and miseries of the poor and afflicted.

[2.] The usage he had from the dogs; The dogs came and licked his sores. The rich man kept a kennel of hounds, it may be, or other dogs, for his diversion, and to please his fancy, and these were fed to the full, when poor Lazarus could not get enough to keep him alive. Note, Those will have a great deal to answer for hereafter that feed their dogs, but neglect the poor. And it is a great aggravation of the uncharitableness of many rich people that they bestow that upon their fancies and follies which would supply the necessity, and rejoice the heart, of many a good Christian in distress. Those offend God, nay, and they put a contempt upon human nature, that pamper their dogs and horses, and let the families of their poor neighbours starve. Now those dogs came and licked the sores of poor Lazarus, which may be taken, First, As an aggravation of his misery. His sores were bloody, which tempted the dogs to come, and lick them, as they did the blood of Naboth and Ahab, 1 Kings xxi. 19 . And we read of the tongue of the dogs dipped in the blood of enemies, Ps. lxviii. 23 . They attacked him while he was yet alive, as if he had been already dead, and he had not strength himself to keep them off, nor would any of the servants be so civil as to check them. The dogs were like their master, and thought they fared sumptuously when they regaled themselves with human gore. Or, it may be taken, Secondly, as some relief to him in his misery; alla kai , the master was hard-hearted towards him, but the dogs came and licked his sores, which mollified and eased them. It is not said, They sucked them, but licked them, which was good for them. The dogs were more kind to him than their master was.

II. Here is the different condition of this godly poor man, and this wicked rich man, at and after death. Hitherto the wicked man seems to have the advantage, but Exitus acta probat — Let us wait awhile, to see the end hereof.

1. They both died ( v. 22 ): The beggar died; the rich man also died. Death is the common lot of rich and poor, godly and ungodly; there they meet together. One dieth in his full strength, and another in the bitterness of his soul; but they shall lie down alike in the dust, Job xxi. 26 . Death favours not either the rich man for his riches or the poor man for his poverty. Saints die, that they may bring their sorrows to an end, and may enter upon their joys. Sinners die, that they may go to give up their account. It concerns both rich and poor to prepare for death, for it waits for them both. Mors sceptra ligonibus æquat—Death blends the sceptre with the spade.

2. The beggar died first. God often takes godly people out of the world, when he leaves the wicked to flourish still. It was an advantage to the beggar that such a speedy end was put to his miseries; and, since he could find no other shelter or resting-place, he was hid in the grave, where the weary are at rest.

3. The rich man died and was buried. Nothing is said of the interment of the poor man. They dug a hole any where, and tumbled his body in, without any solemnity; he was buried with the burial of an ass: nay, it is well if they that let the dogs lick his sores did not let them gnaw his bones. But the rich man had a pompous funeral, lay in state, had a train of mourners to attend him to his grave, and a stately monument set up over it; probably he had a funeral oration in praise of him, and his generous way of living, and the good table he kept, which those would commend that had been feasted at it. It is said of the wicked man that he is brought to the grave with no small ado, and laid in the tomb, and the clods of the valley, were it possible, are made sweet to him, Job xxi. 32, 33 . How foreign is the ceremony of a funeral to the happiness of the man!

4. The beggar died and was carried by angels into Abraham's bosom. How much did the honour done to his soul, by this convoy of it to its rest, exceed the honour done to the rich man, by the carrying of his body with so much magnificence to its grave! Observe, (1.) His soul existed in a state of separation from the body. It did not die, or fall asleep, with the body; his candle was not put out with him; but lives, and acted, and knew what it did, and what was done to it. (2.) His soul removed to another world, to the world of spirits; it returned to God who gave it, to its native country; this is implied in its being carried. The spirit of a man goes upward. (3.) Angels took care of it; it was carried by angels. They are ministering spirits to the heirs of salvation, not only while they live, but when they die, and have a charge concerning them, to bear them up in their hands, not only in their journeys to and fro on earth, but in their great journey to their long home in heaven, to be both their guide and their guard through regions unknown and unsafe. The soul of man, if not chained to this earth and clogged by it as unsanctified souls are, has in itself an elastic virtue, by which it springs upward as soon as it gets clear of the body; but Christ will not trust those that are his to that, and therefore will send special messengers to fetch them to himself. One angel one would think sufficient, but here are more, as many were sent for Elijah. Amasis king of Egypt had his chariot drawn by kings; but what was that honour to this? Saints ascend in the virtue of Christ's ascension; but this convoy of angels is added for state and decorum. Saints shall be brought home, not only safely, but honourably. What were the bearers at the rich man's funeral, though, probably, those of the first rank, compared with Lazarus's bearers? The angels were not shy of touching him, for his sores were on his body, not on his soul; that was presented to God without spot, or wrinkle, or any such thing. "Now, blessed angels," said a good man just expiring, "now come and do your office." (4.) It was carried into Abraham's bosom. The Jews expressed the happiness of the righteous at death three ways:—they to go to the garden of Eden: they go to be under the throne of glory; and they go to the bosom of Abraham, and it is this which our Saviour here makes use of. Abraham was the father of the faithful; and whither should the souls of the faithful be gathered but to him, who, as a tender father, lays them in his bosom, especially at their first coming, to bid them welcome, and to refresh them when newly come from the sorrows and fatigues of this world? He was carried to his bosom, that is, to feast with him, for at feasts the guests are said to lean on one another's breasts; and the saints in heaven sit down with Abraham, and Isaac, and Jacob. Abraham was a great and rich man, yet in heaven he does not disdain to lay poor Lazarus in his bosom. Rich saints and poor meet in heaven. This poor Lazarus, who might not be admitted within the rich man's gate, is conducted into the dining-room, into the bed-chamber, of the heavenly palace; and he is laid in the bosom of Abraham, whom the rich glutton scorned to set with the dogs of his flock.

5. The next news you hear of the rich man, after the account of his death and burial, is, that in hell he lifted up his eyes, being in torment, v. 23 .

(1.) His state is very miserable. He is in hell, in hades, in the state of separate souls, and there he is in the utmost misery and anguish possible. As the souls of the faithful, immediately after they are delivered from the burden of the flesh, are in joy and felicity, so wicked and unsanctified souls, immediately after they are fetched from the pleasures of the flesh by death, are in misery and torment endless, useless, and remediless, and which will be much increased and completed at the resurrection. This rich man had entirely devoted himself to the pleasures of the world of sense, was wholly taken up with them, and took up with them for his portion, and therefore was wholly unfit for the pleasures of the world of spirits; to such a carnal mind as his they would indeed be no pleasure, nor could he have any relish of them, and therefore he is of course excluded from them. Yet this is not all; he was hard-hearted to God's poor, and therefore he is not only cut off from mercy, but he has judgment without mercy, and falls under a punishment of sense as well as a punishment of loss.

(2.) The misery of his state is aggravated by his knowledge of the happiness of Lazarus: He lifts up his eyes, and sees Abraham afar off, and Lazarus in his bosom. It is the soul that is in torment, and they are the eyes of the mind that are lifted up. He now began to consider what was become of Lazarus. He does not find him where he himself is, nay, he plainly sees him, and with as much assurance as if he had seen him with his bodily eyes, afar off in the bosom of Abraham. This same aggravation of the miseries of the damned we had before ( ch. xiii. 28 ): Ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and yourselves thrust out. [1.] He saw Abraham afar off. To see Abraham we should think a pleasing sight; but to see him afar off was a tormenting sight. Near himself he saw devils and damned companions, frightful sights, and painful ones; afar off he saw Abraham. Note, Every sight in hell is aggravating. [2.] He saw Lazarus in him bosom. That same Lazarus whom he had looked upon with so much scorn and contempt, as not worthy his notice, he now sees preferred, and to be envied. The sight of him brought to his mind his own cruel and barbarous conduct towards him; and the sight of him in that happiness made his own misery the more grievous.

III. Here is an account of what passed between the rich man and Abraham in the separate state—a state of separation one from another, and of both from this world. Though it is probable that there will not be, nor are, any such dialogues or discourses between glorified saints and damned sinners, yet it is very proper, and what is usually done in descriptions, especially such as are designed to be pathetic and moving, by such dialogues to represent what will be the mind and sentiments both of the one and of the other. And since we find damned sinners tormented in the presence of the Lamb ( Rev. xiv. 10 ), and the faithful servants of God looking upon them that have transgressed the covenant, there where their worm dies not, and their fire is not quenched ( Isa. lxvi. 23, 24 ), such a discourse as this is not incongruous to be supposed. Now in this discourse we have,

1. The request which the rich man made to Abraham for some mitigation of his present misery, v. 24 . Seeing Abraham afar off, he cried to him, cried aloud, as one in earnest, and as one in pain and misery, mixing shrieks with his petitions, to enforce them by moving compassion. He that used to command aloud now begs aloud, louder than ever Lazarus did at his gate. The songs of his riot and revels are all turned into lamentations. Observe here,

(1.) The title he gives to Abraham: Father Abraham. Note, There are many in hell that can call Abraham father, that were Abraham's seed after the flesh, nay, and many that were, in name and profession, the children of the covenant made with Abraham. Perhaps this rich man, in his carnal mirth, had ridiculed Abraham and the story of Abraham, as the scoffers of the latter days do; but now he gives him a title of respect, Father Abraham. Note, The day is coming when wicked men will be glad to scrape acquaintance with the righteous, and to claim kindred to them, though now they slight them. Abraham in this description represents Christ, for to him all judgment is committed, and it is his mind that Abraham here speaks. Those that now slight Christ will shortly make their court to him, Lord, Lord.

(2.) The representation he makes to him of his present deplorable condition: I am tormented in this flame. It is the torment of his soul that he complains of, and therefore such a fire as will operate upon souls; and such a fire the wrath of God is, fastening upon a guilty conscience; such a fire horror of mind is, and the reproaches of a self-accusing self-condemning heart. Nothing is more painful and terrible to the body than to be tormented with fire; by this therefore the miseries and agonies of damned souls are represented.

(3.) His request to Abraham, in consideration of this misery: Have mercy on me. Note, The day is coming when those that make light of divine mercy will beg hard for it. O for mercy, mercy, when the day of mercy is over, and offers of mercy are no more made. He that had no mercy on Lazarus, yet expects Lazarus should have mercy on him; "for," thinks he, "Lazarus is better natured than ever I was." The particular favour he begs is, Send Lazarus, that he may dip the tip of his finger in water, and cool my tongue. [1.] Here he complains of the torment of his tongue particularly, as if he were more tormented there than in any other part, the punishment answering the sin. The tongue is one of the organs of speech, and by the torment of that he is put in mind of all the wicked words that he had spoken against God and man, his cursing, and swearing, and blasphemy, all his hard speeches, and filthy speeches; by his words he is condemned, and therefore in his tongue he is tormented. The tongue is also one of the organs of tasting, and therefore the torments of that will remind him of his inordinate relish of the delights of sense, which he had rolled under his tongue. [2.] He desires a drop of water to cool his tongue. He does not say, "Father Abraham, order me a release from this misery, help me out of this pit," for he utterly despaired of this; but he asks as small a thing as could be asked, a drop of water to cool his tongue for one moment. [3.] He sometimes suspected that he had herein an ill design upon Lazarus, and hoped, if he could get him within his reach, he should keep him from returning to the bosom of Abraham. The heart that is filled with rage against God is filled with rage against the people of God. But we will think more charitably even of a damned sinner, and suppose he intended here to show respect to Lazarus, as one to whom he would now gladly be beholden. He names him, because he knows him, and thinks Lazarus will not be unwilling to do him this good office for old acquaintance' sake. Grotius here quotes Plato describing the torments of wicked souls, and among other things he says, They are continually raving on those whom they have murdered, or been any way injurious to, calling upon them to forgive them the wrongs they did them. Note, There is a day coming when those that now hate and despise the people of God would gladly receive kindness from them.

2. The reply which Abraham gave to this request. In general, he did not grant it. He would not allow him one drop of water, to cool his tongue. Note, The damned in hell shall not have any the least abatement or mitigation of their torment. If we now improve the day of our opportunities, we may have a full and lasting satisfaction in the streams of mercy; but, if we now slight the offer, it will be in vain in hell to expect the least drop of mercy. See how justly this rich man is paid in his own coin. He that denied a crumb is denied a drop. Now it is said to us, Ask, and it shall be given you; but, if we let slip this accepted time, we may ask, and it shall not be given us. But this is not all; had Abraham only said, "You shall have nothing to abate your torment," it had been sad; but he says a great deal which would add to his torment, and make the flame the hotter, for every thing in hell will be tormenting.

(1.) He calls him son, a kind and civil title, but here it serves only to aggravate the denial of his request, which shut up the bowels of the compassion of a father from him. He had been a son, but a rebellious one, and now an abandoned disinherited one. See the folly of those who rely on that plea, We have Abraham to our father, when we find one in hell, and likely to be there for ever, whom Abraham calls son.

(2.) He puts him in mind of what had been both his own condition and the condition of Lazarus, in their life-time: Son, remember; this is a cutting word. The memories of damned souls will be their tormentors, and conscience will then be awakened and stirred up to do its office, which here they would not suffer it to do. Nothing will bring more oil to the flames of hell than Son, remember. Now sinners are called upon to remember, but they do not, they will not, they find ways to avoid it. " Son, remember thy Creator, thy Redeemer, remember thy latter end;" but they can turn a deaf ear to these mementos, and forget that for which they have their memories; justly therefore will their everlasting misery arise from a Son, remember, to which they will not be able to turn a deaf ear. What a dreadful peal will this ring in our ears, " Son, remember the many warnings that were given thee not to come to this place of torment, which thou wouldest not regard; remember the fair offers made thee of eternal life and glory, which thou wouldest not accept!" But that which he is here put in mind of is, [1.] That thou in thy life-time receivedst thy good things. He does not tell him that he had abused them, but that he had received them: "Remember what a bountiful benefactor God has been to thee, how ready he was to do thee good; thou canst not therefore say he owes thee any thing, no, not a drop of water. What he gave thee thou receivedst, and that was all; thou never gavest him a receipt for them, in a thankful acknowledgment of them, much less didst thou ever make any grateful return for them or improvement of them; thou hast been the grave of God's blessings, in which they were buried, not the field of them, in which they were sown. Thou receivedst thy good things; thou receivedst them, and usedst them, as if they had been thine own, and thou hadst not been at all accountable for them. Or, rather, they were the things which thou didst choose for thy good things, which were in thine eye the best things, which thou didst content thyself with, and portion thyself in. Thou hadst meat, and drink, and clothes of the richest and finest, and these were the things thou didst place thy happiness in; they were thy reward, thy consolation, the penny thou didst agree for, and thou hast had it. Thou wast for the good things of thy life-time, and hadst no thought of better things in another life, and therefore hast no reason to expect them. The day of thy good things is past and gone, and now is the day of thy evil things, of recompence for all thy evil deeds. Thou hast already had the last drop of the vials of mercy that thou couldest expect to fall to thy share; and there remains nothing but vials of wrath without mixture." [2.] "Remember too what evil things Lazarus received. Thou enviest him his happiness here; but think what a large share of miseries he had in his life-time. Thou hast as much good as could be thought to fall to the lot of so bad a man, and he as much evil as could be thought to fall to the lot of so good a man. He received his evil things; he bore them patiently, received them from the hand of God, as Job did ( ch. ii. 10 , Shall we receive good at the hand of the Lord, and shall we not receive evil also? )—he received them as physic appointed for the cure of his spiritual distempers, and the cure was effected." As wicked people have good things in this life only, and at death they are for ever separated from all good, so godly people have evil things only in this life, and at death they are for ever put out of the reach of them. Now Abraham, by putting him in mind of both these together, awakens his conscience to remind him how he had behaved towards Lazarus, when he was reveling in his good things and Lazarus groaning under his evil things; he cannot forget that then he would not help Lazarus, and how then could he expect that Lazarus should now help him? Had Lazarus in his life-time afterwards grown rich, and he poor, Lazarus would have thought it his duty to relieve him, and not to have upbraided him with his former unkindness; but, in the future state of recompence and retribution, those that are now dealt with, both by God and man, better than they deserve, must expect to be rewarded every man according to his works.

(3.) He puts him in mind of Lazarus's present bliss, and his own misery: But now the tables are turned, and so they must abide for ever; now he is comforted, and thou art tormented. He did not need to be told that he was tormented; he felt it to his cost. He knew likewise that one who lay in the bosom of Abraham could not but be comforted there; yet Abraham puts him in mind of it, that he might, by comparing one thing with another, observe the righteousness of God, in recompensing tribulation to them who trouble his people, and to those who are troubled rest, 2 Thess. i. 6, 7 . Observe, [1.] Heaven is comfort, and hell is torment: heaven is joy, hell is weeping, and wailing, and pain in perfection. [2.] The soul, as soon as it leaves the body, goes either to heaven or hell, to comfort or torment, immediately, and does not sleep, or go into purgatory. [3.] Heaven will be heaven indeed to those that go thither through many and great calamities in this world; of those that had grace, but had little of the comfort of it here (perhaps their souls refused to be comforted), yet, when they are fallen asleep in Christ, you may truly say, "Now they are comforted: now all their tears are wiped away, and all their fears are vanished." In heaven there is everlasting consolation. And, on the other hand, hell will be hell indeed to those that go thither from the midst of the enjoyment of all the delights and pleasures of sense. To them the torture is the greater, as temporal calamities are described to be to the tender and delicate woman, that would not set so much as the sole of her foot to the ground, for tenderness and delicacy. Deut. xxviii. 56 .

(4.) He assures him that it was to no purpose to think of having any relief by the ministry of Lazarus; for ( v. 26 ), Besides all this, worse yet, between us and you there is a great gulf fixed, an impassable one, a great chasm, that so there can be no communication between glorified saints and damned sinners. [1.] The kindest saint in heaven cannot make a visit to the congregation of the dead and damned, to comfort or relieve any there who once were their friends. " They that would pass hence to you cannot; they cannot leave beholding the face of their Father, nor the work about his throne, to fetch water for you; that is no part of their business." [2.] The most daring sinner in hell cannot force his way out of that prison, cannot get over that great gulf. They cannot pass to us that would come thence. It is not to be expected, for the door of mercy is shut, the bridge is drawn; there is no coming out upon parole or bail, no, not for one hour. In this world, blessed be God, there is no gulf fixed between a state of nature and grace, but we may pass from the one to thee other, from sin to God; but if we die in our sins, if we throw ourselves into the pit of destruction, there is no coming out. It is a pit in which there is no water, and out of which there is no redemption. The decree and counsel of God have fixed this gulf, which all the world cannot unfix. This abandons this miserable creature to despair; it is now too late for any change of his condition, or any the least relief: it might have been prevented in time, but it cannot now be remedied to eternity. The state of damned sinners is fixed by an irreversible and unalterable sentence. A stone is rolled to the door of the pit, which cannot be rolled back.

3. The further request he had to make to his father Abraham, not for himself, his mouth is stopped, and he has not a word to say in answer to Abraham's denial of a drop of water. Damned sinners are made to know that the sentence they are under is just, and they cannot alleviate their own misery by making any objection against it. And, since he cannot obtain a drop of water to cool his tongue, we may suppose he gnawed his tongue for pain, as those are said to do on whom one of the vials of God's wrath is poured out, Rev. xvi. 10 . The shrieks and outcries which we may suppose to be now uttered by him were hideous; but, having an opportunity of speaking to Abraham, he will improve it for his relations whom he has left behind, since he cannot improve it for his own advantage. Now as to this,

(1.) He begs that Lazarus might be sent to his father's house, upon an errand thither: I pray thee therefore, father, v. 27 . Again he calls upon Abraham, and in this request he is importunate: " I pray thee. O deny me not this." When he was on earth he might have prayed and been heard, but now he prays in vain. " Therefore, because thou hast denied me the former request, surely thou wilt be so compassionate as not to deny this:" or, " Therefore, because there is a great gulf fixed, seeing there is no getting out hence when they are once here, O send to prevent their coming hither:" or, "Though there is a great gulf fixed between you and me, yet, since there is no such gulf fixed between you and them, send them hither. Send him back to my father's house; he knows well enough where it is, has been there many a time, having been denied the crumbs that fell from the table. He knows I have five brethren there; if he appear to them, they will know him, and will regard what he saith, for they knew him to be an honest man. Let him testify to them; let him tell them what condition I am in, and that I brought myself to it by my luxury and sensuality, and my unmercifulness to the poor. Let him warn them not to tread in my steps, nor to go on in the way wherein I led them, and left them, lest they also come into this place of torment, " v. 28 . Some observe that he speaks only of five brethren, whence they infer that he had no children, else he would have mentioned them, and then it was an aggravation of his uncharitableness that he had no children to provide for. Now he would have them stopped in their sinful course. He does not say, "Give me leave to go to them, that I may testify to them;" for he knew that there was a gulf fixed, and despaired of a permission so favourable to himself: his going would frighten them out of their wits; but, "Send Lazarus, whose address will be less terrible, and yet his testimony sufficient to frighten them out of their sins. " Now he desired the preventing of their ruin, partly in tenderness to them, for whom he could not but retain a natural affection; he knew their temper, their temptations, their ignorance, their infidelity, their inconsideration, and wished to prevent the destruction they were running into: but it was partly in tenderness to himself, for their coming to him, to that place of torment, would but aggravate the misery to him, who had helped to show them the way thither, as the sight of Lazarus helped to aggravate his misery. When partners in sin come to be sharers in woe, as tares bound in bundles for the fire, they will be a terror to one another.

(2.) Abraham denies him this favour too. There is no request granted in hell. Those who make the rich man's praying to Abraham a justification of their praying to saints departed, as they have far to seek for proofs, when the practice of a damned sinner must be valued for an example, so they have little encouragement to follow the example, when all his prayers were made in vain. Abraham leaves them to the testimony of Moses and the prophets, the ordinary means of conviction and conversion; they have the written word, which they may read and hear read. " Let them attend to that sure word of prophecy, for God will not go out of the common method of his grace for them." Here is their privilege: They have Moses and the prophets; and their duty: " Let them hear them, and mix faith with them, and that will be sufficient to keep them from this place of torment." By this it appears that there is sufficient evidence in the Old Testament, in Moses and the prophets, to convince those that will hear them impartially that there is another life after this, and a state of rewards and punishments for good and bad men; for that was the thing which the rich man would have his brethren assured of, and for that they are turned over to Moses and the prophets.

(3.) He urges his request yet further ( v. 30 ): " Nay, father Abraham, give me leave to press this. It is true, they have Moses and the prophets, and, if they would but give a due regard to them, it would be sufficient; but they do not, they will not; yet it may be hoped, if one went to them from the dead, they would repent, that would be a more sensible conviction to them. They are used to Moses and the prophets, and therefore regard them the less; but this would be a new thing, and more startling; surely this would bring them to repent, and to change their wicked habit and course of life." Note, Foolish men are apt to think any method of conviction better than that which God has chosen and appointed.

19. purple and fine linen, &c.-- (Compare Es 8:15 ; Re 18:12 ); wanting nothing which taste and appetite craved and money could procure.

20-21. laid-- having to be carried and put down.

full of sores-- open, running, "not closed, nor bound up, nor mollified with ointment" ( Is 1:6 ).

22. died-- His burial was too unimportant to mention; while "the rich man died and was buried"--his carcass carried in pomp to its earthly resting-place.

in to Abraham's bosom-- as if seen reclining next to Him at the heavenly feast ( Mt 8:11 ).

23. in hell-- not the final place of the lost (for which another word is used), but as we say "the unseen world." But as the object here is certainly to depict the whole torment of the one and the perfect bliss of the other, it comes in this case to much the same.

seeth Abraham-- not God, to whom therefore he cannot cry [Bengel].

24. Father Abraham-- a well-founded, but unavailing, claim of natural descent ( Lu 3:8 ; Joh 8:37 ).

mercy on me-- who never showed any ( Jas 2:3 ).

send Lazarus-- the pining victim of his merciless neglect.

that he may-- take me hence? No; that he dares not to ask.

dip ... tongue-- that is the least conceivable and the most momentary abatement of his torment; that is all. But even this he is told is (1) unreasonable.

25-26. Son-- stinging acknowledgment of the claimed relationship.

thou ... Lazarus, &c.-- As it is a great law of God's kingdom, that the nature of our present desires shall rule that of our future bliss, so by that law, he whose "good things," craved and enjoyed, were all bounded by time, could look for none after his connection with time had come to an end ( Lu 6:24 ). But by this law, he whose "evil things," all crowded into the present life, drove him to seek, and find, consolation in a life beyond the grave, is by death released from all evil and ushered into unmixed and uninterrupted good ( Lu 6:21 ). ( 2 ) It is impossible.

27-31. Then he said-- now abandoning all hope for himself.

send him to my father's house, &c.-- no waking up of good in the heart of the lost, but bitter reproach against God and the old economy, as not warning him sufficiently [Trench]. The answer of Abraham is, They are sufficiently warned.