Luke 16:20 (WEB)
A certain beggar, named Lazarus, was taken to his gate, full of sores,
Catechism · 2
Sin
“Feigned ignorance and hardness of heart” — Catechism footnote: Cf. Mk 3:5-6; Lk 16:19-31.
The Seven Petitions
“This petition of the Lord's Prayer cannot be isolated from the parables of the poor man Lazarus and of the Last Judgment.” — Catechism footnote: Cf. Lk 16:19-31; Mt 25:31-46.
Fathers and councils · 28
John Cassian
- John Cassian, Conferences I–X VI.3Conference VI
“For Scripture makes mention of no other good qualities or deserts of his, but it was for this fact alone; viz., that he endured want and bodily sickness with the utmost patience, that he was deemed worthy of the blessed lot of a place in Abraham’s bosom.” — editor's note: Cf. S. Luke xvi. 20.
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Augustine of Hippo
“His body is accursed with spitting, his wounds stink; and yet in Abraham’s bosom he resteth.” — editor's note: Luke xvi. 19–22.
Read the whole comment“But you may already be there, where that beggar, once “covered with sores,” was seen at a distance, at rest, by that proud and unfruitful “rich man” in the midst of his torments.” — editor's note: Luke xvi. 20, 23.
Read the whole comment“…inclines unto him His ear, for He knows that his heart is contrite.…Was it really for the merit of his poverty that the poor man was carried away by Angels, or was it for the sin of his riches that the rich man was sent away to be tormented?” — editor's note: Luke xvi. 19–24.
Read the whole comment“Right handsome obsequies in sight of men did that rich man who was clad in purple receive of the crowd of his housefolk; but far more handsome did that poor man who was full of sores obtain of the ministry of Angels; who bore him not out into a marble tomb, but into Abraham’s bosom bore him on high.” — editor's note: Luke xvi. 19–22
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Jerome
“And, as once the beggar Lazarus saw the rich man, for all his purple, lying in torment, so does Lea see the consul, not now in his triumphal robe but clothed in mourning, and asking for a drop of water from her little finger.” — editor's note: Luke xvi. 19–24.
Read the whole comment“Lazarus, in his lifetime, received evil things, and the rich man, clothed in purple, fat and sleek, while he lived enjoyed the good things of the flesh but, now that they are dead, they occupy different positions.” — editor's note: Luke xvi. 19–25.
Read the whole comment“But I know how terrible was the retribution which fell upon the proud mind of the rich man clothed in purple for not having helped Lazarus.” — editor's note: Luke xvi. 19–24.
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Tertullian
“Nay, even in Hades the admonition has not ceased to speak; where we find in the person of the rich feaster, convivialities tortured; in that of the pauper, fasts refreshed; having—(as convivialities and fasts alike had)—as preceptors “Moses and the prophets.”” — editor's note: Luke xvi. 19–31.
Read the whole comment“Thus, too, Eleazar in Hades, (attaining refreshment in Abraham’s bosom) and the rich man, (on the other hand, set in the torment of fire) compensate, by an answerable retribution, their alternate vicissitudes of evil and good.” — editor's note: i.e., Lazarus, Luke xvi. 19–31.
Read the whole comment“The remarks I have advanced on this case will be also of use to me in illustrating the subsequent parable of the rich man tormented in hell, and the poor man resting in Abraham’s bosom.” — editor's note: Luke xvi. 19–31.
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Catena Aurea on Luke
- BedeCatena Aurea on Luke
Our Lord had just before advised the making friends of the Mammon of unrighteousness, which the Pharisees derided. He next confirms by examples what he had set before them, saying, There was a certain rich man, &c.
Read the whole comment - John ChrysostomCatena Aurea on Luke
There was, not is, because he had passed away as a fleeting shadow.
Read the whole comment - Ambrose of MilanCatena Aurea on Luke
But not all poverty is holy, or all riches criminal, but as luxury disgraces riches, so does holiness commend poverty. It follows, And he was clothed in purple and fine linen.
Read the whole comment - BedeCatena Aurea on Luke
Purple, the colour of the royal robe, is obtained from sea shells, which are scraped with a knife. Byssus is a kind of white and very fine linen.
Read the whole comment - Gregory the GreatCatena Aurea on Luke
Now if the wearing of fine and precious robes were not a fault, the word of God would never have so carefully expressed this. For no one seeks costly garments except for vainglory, that he may seem more honourable…
Read the whole comment - John ChrysostomCatena Aurea on Luke
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…
Read the whole comment - Gregory the GreatCatena Aurea on Luke
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…
Read the whole comment - Ambrose of MilanCatena Aurea on Luke
This seems rather a narrative than a parable, since the name is also expressed.
Read the whole comment - John ChrysostomCatena Aurea on Luke
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.
Read the whole comment - Cyril of AlexandriaCatena Aurea on Luke
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…
Read the whole comment - Gregory the GreatCatena Aurea on Luke
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…
Read the whole comment - Pseudo-ChrysostomCatena Aurea on Luke
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…
Read the whole comment - Ambrose of MilanCatena Aurea on Luke
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…
Read the whole comment - Augustine of HippoCatena Aurea on Luke
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.
Read the whole comment - Gregory the GreatCatena Aurea on Luke
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…
Read the whole comment - Pseudo-ChrysostomCatena Aurea on Luke
Those sores which no man deigned to wash and dress, the beasts tenderly lick.
Read the whole comment - Gregory the GreatCatena Aurea on Luke
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…
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Cross-references · 13
Cited together in On Care to Be Had for the Dead Chapter 4.
Cited together in Conferences I–X VI.3.
Cited together in Conferences I–X VI.3.
Cited together in Conferences I–X VI.3.
Cited together in On Care to Be Had for the Dead Chapter 4.
Cited together in On Care to Be Had for the Dead Chapter 4.
Cited together in On Care to Be Had for the Dead Chapter 4 and 1 other place.
Cited together in On Care to Be Had for the Dead Chapter 4.
Cited together in On Care to Be Had for the Dead Chapter 4.
Cited together in On Care to Be Had for the Dead Chapter 4.
Cited together in Catechism §1859.
Cited together in Catechism §1859.
Cited together in Conferences I–X VI.3.