Luke 16:24

“Feigned ignorance and hardness of heart” — Catechism footnote: Cf. Mk 3:5-6; Lk 16:19-31.

“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.

“Such is the case for all the dead, whether evil or righteous, while they await the Redeemer: which does not mean that their lot is identical, as Jesus shows through the parable of the poor man Lazarus who was received into "Abraham's bosom":” — Catechism footnote: Cf. Ps 89:49; I Sam 28:19; Ezek 32:17-32; Lk 16:22-26.

“In hell the soul of a certain man is in torment, punished in flames, suffering excruciating thirst, and imploring from the finger of a happier soul, for his tongue, the solace of a drop of water.” — editor's note: Luke xvi. 23, 24.

“Thus it happens that the rich man in hell has a tongue and poor (Lazarus) a finger and Abraham a bosom.” — editor's note: Luke xvi. 23, 24.

“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.

“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.

“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.

“No sleep will give them rest; no night will soothe them; no death will deliver them from punishment; no voice of interceding friends will profit them.” — editor's note: [It is not the unrighteous, be it remembered, who go to “purgatory,” according to the Trent theology, but only true Christians, dying in full communion with…

“And what did it profit the rich man, who asked, while lying in torments in hell, that a drop of water should be poured upon his tongue from the finger of Lazarus, saying, “For I am burning here in this flame,” and it was not granted to him?” — editor's note: Luke xvi. 24.

“And the second is that at the end, whereof they are to hear, that on the left hand are to be set: “Go ye into fire everlasting, that hath been prepared for the devil and his angels.”” — editor's note: Luke xvi. 24.

“…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.

“While the other’s purple, and fine linen, and grand banquets, even when present, are passing away; and when they have come to an end, the burning tongue shall cry out, longing for a drop of water from the finger’s end.” — editor's note: Luke xvi. 24.

“Some man may say: “If there be not in the dead any care for the living, how is it that the rich man, who was tormented in hell, asked father Abraham to send Lazarus to his five brothers not as yet dead, and to take course with them, that they should not come themselves also into the same place of torments?”” — editor's note: Luke xvi. 24–29

“Then he cried, saying, Father Abraham, have mercy on me, and send Lazarus that he may dip his finger in water, and drop it on my tongue, for I am tormented in this flame.”” — editor's note: Luke xvi. 22–24.

“Even when not associated with the body it is pained; for certainly that rich man was suffering in hell when he cried, “I am tormented in this flame.”” — editor's note: Luke xvi. 24.

“…indeed say that these spirits will burn without any body of their own, as that rich man was burning in hell when he exclaimed, “I am tormented in this flame,” were I not aware that it is aptly said in reply, that that flame was of the same nature as the eyes he raised and fixed on Lazarus, as the tongue on which he…” — editor's note: Luke xvi. 24.

“Unhappy man! when thou wert living, then was the time for working: now thou art already in the night, in which no man can work.” — editor's note: Luke xvi. 24–28.

“The beggar was taken into custody, so was the rich man: but the one into Abraham’s bosom; the other, where he thirsted, and found not a drop of water.” — editor's note: Luke xvi. 22–24.

“But let us seek that wealth, which consists in good works; let us flee that poverty, which causes men to be in wickedness, by reason of which also that rich man was poor;wherefore he had not at his command so much as a drop of water, and that, although he made much entreaty.” — editor's note: Luke xvi. 24.

“For even if the common day of the consummation never overtake us, the end of each one is at the doors, whether he be old or young; and it is not possible for men after they have gone hence, either to buy oil any more, or to obtain pardon by prayers, though he that entreats be Abraham,or Noah, or Job, or Daniel.” — editor's note: Luke xvi. 24.

“And besides this man, another is shown to thee again by another evangelist, he that was in torment,and was not master so much as of a drop of water.” — editor's note: Luke xvi. 24–26.

“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.

“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.

“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.

“That rich man lying in hell shall seek it, who wishes that his tongue should be cooled with the finger of Lazarus.” — editor's note: S. Luke xvi. 24.

“For that some signs of our compound nature remain in the soul even after dissolution is shown by the dialogue in Hades, where the bodies had been conveyed to the tomb, but some bodily token still remained in the souls by which both Lazarus was recognized and the rich man was not unknown.” — editor's note: Cf. S. Luke xvi. 24–31.

“…conduct, no oil obtained from the wise virgins, or from them that sell, for the lamps going out, no repentance of the rich man wasting away in the flame, and begging for repentance for his friends, no statute of limitations; but only that final and fearful judgment-seat, more just even than fearful; or rather…” — editor's note: S. Luke xvi. 24.

“…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 (Luke xvi. 24).” — the author cites it

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;…

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…

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.…

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 neighbour had fled, and he was more dead than his body. (Conc. 2.…

The burial in hell is the lowest depth of torment which after this life devours the proud and unmerciful. PSEUDO-BASIL. (In Esai. 5.) Hell is a certain common place in the interior of the earth, shaded on all sides…

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…

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…

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…

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…

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

Great punishments give forth a great cry. Father Abraham. As if he said, I call thee father by nature, as the son who wasted his living, although by my own fault I have lost thee as a father. Have mercy on me. In…

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…

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…

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, (Prov. 18:21.) and with the mouth…

Thou sayest that the members of the soul are here described, and by the eye thou wouldest 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…

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…

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…

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…

He says, Thou receivedst good things in thy life, (as if thy due;) as though he said, If thou hast done any good thing for which a reward might be due, thou hast received all things in that world, living luxuriously,…

Whatsoever then ye have well in this world, when ye 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 ye behold poor men…

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,…

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…

But after the mercy of God, we must seek in our own endeavours 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…

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.

The gulf is said to be fixed, because it cannot be loosened, moved, or shaken.

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.…

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 shewn 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…

Cited together in Homilies on Matthew Homily 20.

Cited together in The City of God XXI.10.

Cited together in Homilies on Matthew Homily 20.

Cited together in Against Plato, on the Cause of the Universe.

Cited together in Sermons on New Testament Lessons Sermon 52.

Cited together in Augustine of Hippo on Luke 16:22–26 (3) (Catena Aurea).

Cited together in John Chrysostom on Luke 16:22–26 (6) (Catena Aurea) and 1 other place.

Cited together in Against Plato, on the Cause of the Universe.

Cited together in On Care to Be Had for the Dead Chapter 17.

Cited together in Homilies on Matthew Homily 20.

Cited together in Homilies on Matthew Homily 20.

Cited together in Homilies on Matthew Homily 20.

Cited together in Homilies on Matthew Homily 20.

Cited together in Homilies on Matthew Homily 20.

Cited together in Homilies on Matthew Homily 20.

Cited together in Homilies on Matthew Homily 20.

Cited together in Homilies on Matthew Homily 20.

Cited together in The City of God XXI.10.

Cited together in Catechism §1859.

Cited together in Catechism §1859.

Luke 16:24 takes up the words of Psalm 31:9 (8 words in common).