返回Chapter 16
Chapter 16
Chapter Sixteen
Lk. 16:1. And He said also to His disciples: A certain man was rich and had a steward, and it was reported to him that this steward was wasting his goods;
Lk. 16:2. And he called him, and said unto him, What is this I hear of thee? Give an account of thy stewardship, for thou canst no longer be steward.
Lk. 16:3. Then the steward said within himself: What shall I do? My lord is taking the management of the house away from me; I cannot dig, I am ashamed to beg;
Lk. 16:4. I know what to do, so that when I am removed from the management of the house, they may receive me into their homes.
Lk. 16:5. And he called his lord's debtors to him, each one separately, and said to the first: How much do you owe my lord?
Lk. 16:6. He said: a hundred measures of oil. And he said to him: take your bill and sit down quickly, write: fifty.
Lk. 16:7. Then he said to another: and how much do you owe? He answered: a hundred measures of wheat. And he said to him: take your bill and write: eighty.
Lk. 16:8. And the lord commended the unjust steward, because he had dealt shrewdly; for the sons of this age are shrewder than the sons of light in their generation.
Lk. 16:9. And I say to you: make friends for yourselves by means of unrighteous wealth, so that when you become poor, they may receive you into eternal dwellings.
Every parable explains the essence of some subject in a concealed and figurative manner, but it is not in all respects similar to the subject for the explanation of which it is employed. Therefore one should not interpret all parts of a parable down to the finest detail, but, having made use of the subject as far as is fitting, the remaining parts should be passed over without attention, as having been added for the completeness of the parable, yet having no correspondence with the subject. So one should proceed with the present parable as well. For if we undertake to explain in minute detail everything — who the steward is, who appointed him to the management, who reported against him, who the debtors are, why one owed oil and another wheat, why it is said that they each owed a hundred, and if we investigate everything else in general with excessive curiosity — then we will make the discourse obscure, and, being forced by the difficulties, will perhaps arrive even at ridiculous explanations. Therefore one should make use of the present parable only as much as one can.
I will explain a little. The Lord wishes here to teach us to manage well the wealth entrusted to us. And, first of all, we learn that we are not masters of our possessions, for we have nothing of our own, but that we are stewards of what belongs to another, entrusted to us by the Master so that we may dispose of our possessions well and as He commands.
Then we are taught that if we act in the management of wealth not according to the mind of the Master, but squander what has been entrusted to us on our own whims, then we are stewards against whom an accusation has been made. For the will of the Master is that we spend what has been entrusted to us on the needs of our fellow servants, and not on our own pleasures. And when we are accused and are about to be removed from the management of the estate, that is, torn from this present life — namely when we will give an account of our stewardship after our departure from here — then we belatedly perceive what must be done, and "make friends for ourselves by means of unrighteous wealth." That "wealth" is called "unrighteous" which the Lord entrusted to us for use on the needs of our brothers and fellow servants, but which we kept for ourselves. But too late we will realize where to turn, and that on that day we can neither labor, for then is not the time for doing, nor ask for alms, for it is unseemly, since the virgins who asked for them were called foolish (Matt. 25:8). What then remains to be done? To share this estate with our brothers, so that when we depart from here, that is, when we pass from this present life, the poor may "receive us into eternal dwellings." For to the poor in Christ eternal dwellings have been appointed as their inheritance, into which they can receive those who showed them love here through the distribution of wealth, even though that wealth, as belonging to the Master, ought to have been distributed to the poor from the beginning. They are debtors, according to what is said: "he is ever merciful and lends" (Ps. 37:26), and in another place: "He who is kind to the poor lends to the Lord" (Prov. 19:17). So then, everything ought to have been distributed beforehand to these good debtors, who repay a hundredfold. Nevertheless, when we prove to be unfaithful stewards, unjustly retaining for ourselves what was designated for others, we must not remain forever in this inhumanity, but must distribute to the poor, so that they may receive us into eternal dwellings.
When we explain this parable in this way, the explanation will contain nothing superfluous, nor contrived, nor conjectural. However, the expression "the sons of this age are more shrewd" and what follows seems to mean something else, and nothing incomprehensible or strange. By "sons of this age" He calls those who devise everything that is useful for them on earth, and by "sons of light" those who, out of love for God, ought to impart spiritual riches to others. So what is being said here is that people appointed as stewards of human property make every effort to have comfort after their dismissal from stewardship, while the sons of light, who are appointed, that is, entrusted with the stewardship of spiritual property, give no thought whatsoever to obtaining benefit for themselves afterward. Thus, "the sons of this age" are those to whom the management of human affairs has been entrusted and who "in their generation," that is, in this life, conduct their affairs wisely, while the sons of light are those who have received property in order to manage it in a manner pleasing to God.
It turns out that when managing human property, we conduct our affairs wisely and make sure to have some refuge of life even when we are dismissed from this management. But when we manage the property that must be administered according to God's will, we seem not to care that after our departure from this life we might fall under accountability for our management and be left without any consolation. Therefore we are called foolish, because we do not think about what will be beneficial for us after this. But let us acquire friends among the poor, spending on them the unrighteous wealth given to us by God as a weapon of righteousness, but which we have retained for our own benefit and which has therefore turned into unrighteousness. If even wealth obtained by righteous means, when it is managed poorly and not distributed to the poor, is reckoned as unrighteousness and as mammon, then how much more so unrighteous wealth. Let us then use this latter to acquire friends for ourselves, so that when we die and depart from this life, or in another case lose heart from condemnation, "they... may receive us there into everlasting habitations."
Lk. 16:10. He who is faithful in that which is least is faithful also in much, and he who is unjust in the least is unjust also in much.
The Lord further teaches that wealth must be managed according to God's will. "Faithful in little," that is, one who managed well the property entrusted to him in this world, is faithful "also in much," that is, in the age to come he is also worthy of true riches. He calls earthly wealth "little," since it is truly small, even insignificant, because it is fleeting, and "much" he calls heavenly wealth, since it always abides and increases. Therefore, whoever proved unfaithful in this earthly wealth and appropriated for himself what was given for the common benefit of the brethren, that one will not be worthy of that much either, but will be rejected as unfaithful. Explaining what was said, He adds:
Lk. 16:11. Therefore, if you have not been faithful in unrighteous wealth, who will entrust to you the true?
He called wealth that remains with us "unrighteous," for if it were not unrighteous, it would not be with us. But now, since it is with us, it is evident that it is unrighteous, as it has been held back by us and not distributed to the poor. For the seizure of another's property and of what belongs to the destitute is injustice. Therefore, whoever does not manage this property well and faithfully, how can the "true" wealth be entrusted to him?
Lk. 16:12. And if you have not been faithful in what is another's, who will give you what is your own?
And who will give us "our own," when we deal unfaithfully with what is "another's," that is, with possessions? And they are "another's," since they are designated for the poor, and on the other hand, since we brought nothing into the world, but were born naked. Our portion is the heavenly and Divine wealth, for there is our dwelling (Phil. 3:20). Property and acquisition are foreign to man, who was created in the image of God, for nothing among them resembles him. But the enjoyment of Divine blessings and communion with God — this is native to us.
Lk. 16:13. No servant can serve two masters, for he will either hate the one and love the other, or he will be devoted to the one and neglect the other. You cannot serve God and mammon.
Up to this point the Lord has been teaching us how one must faithfully manage wealth. For it is another's, not ours; we are stewards, not lords and masters. And since the management of wealth according to God's will is accomplished in no other way than through firm dispassion toward it, the Lord added to His teaching this as well: "You cannot serve God and mammon," that is, it is impossible for one who has become attached to wealth and out of passion for it withholds something for himself to be a servant of God. Therefore, if you intend to manage wealth faithfully, do not enslave yourself to it, that is, have no attachment to it, and you will truly serve God. For love of money, that is, a passionate inclination toward wealth, is everywhere condemned (1 Tim. 6:10).
Lk. 16:14. The Pharisees, who were lovers of money, also heard all these things, and they ridiculed Him.
The Pharisees, vexed by the Lord's words, ridiculed Him. For as lovers of money, it was unpleasant for them to hear about non-possessiveness. As it is also said: "godliness is an abomination to a sinner" (Sir. 1:25), and "a reproof to the ungodly is wounds" (Prov. 9:7).
Lk. 16:15. He said to them: you make yourselves appear righteous before people, but God knows your hearts, for what is exalted among people is an abomination before God.
The Lord, exposing the hidden wickedness of the Pharisees and showing that, although they assume an appearance of righteousness, they are nevertheless abominable before God because of their self-conceit, says: you present yourselves as righteous before men and think that you alone have been given the ability to understand what is needful and to teach; therefore you also laugh at My words as foolish, wishing to be regarded by the common people as teachers of truth. But in reality it is not so. For "God knows your hearts" and considers you abominable for your high-mindedness and attachment to human glory. "For what is exalted among men is an abomination before God." "Everyone who is proud in heart is an abomination to the Lord" (Prov. 16:5). Therefore you, Pharisees, ought to have lived not for human opinion, "for God has scattered the bones of those who encamp against you" (Ps. 53:5), but rather to have made yourselves righteous before God.
Lk. 16:16. The Law and the Prophets were until John; since that time the Kingdom of God is preached as good news, and everyone enters it by force.
Apparently, this is a separate discourse having nothing in common with what was said above, but to the attentive reader it will not seem inconsistent, but on the contrary very connected with the preceding. The Lord by the aforementioned words taught non-possessiveness and called wealth unrighteous possession, while the Law (Lev. 26:3–9) placed blessings in wealth as well (among other things), and the prophets (Isa. 19) promised earthly goods as a reward. Lest someone, like the Pharisees, say to Him mockingly: what are You saying? You contradict the Law: it blesses with wealth, yet You teach non-possessiveness? — therefore the Lord says: "The Law and the prophets had their time until John," and they taught well, because the listeners were then of a young age. But from the time John appeared, nearly bodiless in his non-possessiveness and non-possessive in his near-bodilessness, and preached the Kingdom of Heaven, earthly goods no longer have their time, and the Kingdom of Heaven is preached. Therefore those who desire heaven must adopt non-possessiveness on earth. Since the prophets and the Law made no mention of the Kingdom of Heaven, they rightly promised earthly goods to people who were still far from perfect and unable to conceive of anything great and manly. Therefore, Pharisees, I rightly teach non-possessiveness, when the imperfect commandments of the Law no longer have their time.
Lk. 16:17. But it is easier for heaven and earth to pass away than for one tittle of the law to fall.
Then, lest anyone say that in the end everything of the Law has been rejected as vain and utterly empty, the Lord says: No! On the contrary, now it is even more fulfilled and accomplished. For what the Law sketched in shadow, speaking figuratively about Christ or about the commandments, is now fulfilled, and not one stroke of it shall be lost. What was indicated there in the form of a shadow concerning Christ is now accomplished in the clearest manner. And the commandments of the Law, given at that time in an accommodated way suited to the understanding of the imperfect, will now have a higher and most perfect meaning.
Lk. 16:18. Everyone who divorces his wife and marries another commits adultery, and everyone who marries a woman divorced from her husband commits adultery.
But that the Law spoke imperfectly to the imperfect is evident from the following. For example, the Law, on account of the hardheartedness of the Jews, gave a decree concerning the dissolution of marriage, namely: a husband, if he came to hate his wife, had the right to divorce her, so that nothing worse would happen. For the Jews, being inclined to murder and bloodthirsty, did not spare their closest relatives, so that they even slaughtered their own sons and daughters as sacrifices to demons. But this is a deficiency and imperfection of the Law. That was the time for such legislation, but now a different, more perfect teaching is needed. Therefore I say: whoever divorces his wife except for adultery and marries another commits adultery. Therefore there is nothing surprising if I teach about non-possessiveness, even though the Law says nothing clearly about it. Behold, the Law indifferently gave a commandment about marital divorce, to prevent murder among the Jews; but I, training My listeners toward the highest perfection, forbid divorce without a justifiable reason, and I command this not in opposition to the Law, but so that there would be no murders between husbands and wives. And I confirm this when I teach that spouses should care for one another and cherish each other as their own members. The Law also desired this, but since the listeners were imperfect, it ordained the dissolution of marriage so that, at least under such a condition, husband and wife would spare each other and not rage against one another.
So, Christ confirmed all the requirements of the Law; and therefore He said well that it is impossible for one tittle of the Law to perish. For how could it have perished, when Christ fulfilled it (the Law) in a better form?
Lk. 16:19. A certain man was rich, and was clothed in purple and fine linen, and feasted sumptuously every day.
This discourse stands in connection with the previous one. Since above the Lord taught how to manage wealth well, He rightly appends this parable also, which through the example of what happened to the rich man points to the very same idea. This discourse is precisely a parable, and not an actual event, as some have thought without foundation. For the time has not yet come for the righteous to inherit blessings, nor for sinners to inherit the opposite. And the Lord gave the discourse a figurative form, so as both to bring the unmerciful to their senses about what awaits them in the future, and to teach those who suffer hardship that they will be blessed for what they endure here. The rich man in the parable the Lord introduced without a name, since he is not worthy even to be named before God, as it is also said through the Prophet: "I will not make mention of their names with my lips" (Ps. 16:4).
Lk. 16:20. There was also a certain beggar, named Lazarus, who lay at his gate, covered with sores.
And He mentions the poor man by name, for the names of the righteous are written in the book of life. It is said, according to the tradition of the Hebrews, that at that time there was in Jerusalem a certain Lazarus who was in extreme poverty and sickness, and that the Lord mentioned him, taking him into the parable as someone manifest and well-known.
The rich man was in every respect prosperous. He was clothed in purple and fine linen, and not only was he clothed, but he also enjoyed every other pleasure. "He feasted sumptuously," it says, and not that today yes, but tomorrow no, but "every day," and not moderately, but "sumptuously," that is, lavishly and extravagantly. But Lazarus was poor and sick, and moreover "covered with sores," as it says. For one can be sick and yet not be covered in wounds, but from these the suffering is increased. And he was laid at the gate of the rich man.
Lk. 16:21. And he desired to be fed with the crumbs which fell from the rich man's table; and the dogs came and licked his sores.
A new sorrow was to see that others enjoyed abundance while he languished in hunger. For he desired to be filled not with luxurious foods, but with the crumbs from them—such as the dogs fed on. No one cared even to treat Lazarus's wounds, for the dogs licked his sores, since no one drove them away.
Lk. 16:22. The poor man died and was carried by the Angels to Abraham's bosom.
What then? Did Lazarus, being in such a wretched condition, blaspheme God, revile the luxurious life of the rich man? Did he condemn his inhumanity? Did he murmur against Providence? No, he thought nothing of the sort, but endured everything with great wisdom. How do we know this? From the fact that when he died, Angels received him. For if he had been a murmurer and a blasphemer, he would not have been deemed worthy of such an honor — being escorted and carried by Angels.
Lk. 16:22. The rich man also died, and they buried him.
Even during the rich man's lifetime his soul was truly buried; it wore the flesh as if it were a coffin. Therefore after his death he is not led up by Angels, but is brought down to Hades. For he who never thought of anything lofty or heavenly is worthy of the lowest place. By the words "they buried him" the Lord hinted that his soul received as its lot a place in the netherworld, a place of darkness.
Lk. 16:23. And in Hades, being in torments, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.
Just as the Lord, having cast Adam out of paradise, settled him before paradise (Gen. 3:24), so that the suffering, repeated by the constant sight of paradise, would give Adam a clearer sense of his loss of blessedness, so also He condemned this rich man before the face of Lazarus, so that seeing in what state Lazarus now was, the rich man would feel what he had been deprived of through his inhumanity. But why did the rich man see Lazarus not with some other righteous person, but in the bosom of Abraham? Since Abraham was hospitable, and the rich man needed to be convicted of his lack of love for hospitality, therefore the rich man sees Lazarus with Abraham. For Abraham invited even those passing by into his home, while this man despised even the one lying inside his home.
Lk. 16:24. And he cried out 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.
Why does the rich man address his request not to Lazarus, but to Abraham? Perhaps he was ashamed, or perhaps he thought that Lazarus remembered his evil, and judged Lazarus by his own deeds. If I (he might have thought), enjoying such happiness, despised him while he was oppressed by such misfortune, and did not give him even crumbs, then all the more will he, whom I despised, remember the evil and not agree to show me mercy. This is why he addresses his words to Abraham, thinking, probably, that the patriarch did not know how things had been. And what does Abraham say?
Lk. 16:25. But Abraham said: Child!
He did not say to the rich man: you inhuman and cruel one, are you not ashamed? Now you have remembered philanthropy. But how? "Child"! Behold the compassionate and holy soul. A certain wise man says: do not disturb a humbled soul. Therefore Abraham also says "child," making known to him through this that to call him so mercifully is still within his power even now, but that is all, and that beyond this he has no power to do anything more for him. What I can, I will give you, that is, a voice of compassion. But to cross from here to there is not within our will, for everything is sealed.
Lk. 16:25. Remember that you received your good things in your life, and Lazarus likewise evil things; but now he is comforted here, and you are suffering.
Why did Abraham not say to the rich man: you received, but "received back"? We usually use the word "receive back" of those who receive what was owed to them. What then do we learn? That although some have defiled themselves with evil deeds, although they have reached the utmost degree of wickedness, at some point they did one or two good deeds. Therefore the rich man also had some good deeds, and since he received his recompense in the prosperity of this life, it is said that he "received his good things." "And Lazarus likewise evil things." Perhaps he too committed one or two evil deeds and in the affliction which he endured here received his due recompense for them. Therefore he is comforted, and you are in anguish.
Lk. 16:26. And besides all this, between us and you a great chasm has been fixed, so that those who wish to cross from here to you cannot, nor do they cross from there to us.
"The abyss" signifies the distance and difference between the righteous and sinners. For just as their intentions were different, so too their dwelling places have a great disparity, since each receives recompense according to their intention and life. Note here also an objection against the Origenists. They say that a time will come when torments will end and sinners will be united with the righteous and with God, and thus God will be all in all. But behold, we hear Abraham say that "those wishing to cross from here to you... or from there to us... cannot" do so. Therefore, just as it is impossible for anyone to pass from the portion of the righteous to the place of sinners, so too it is impossible, Abraham teaches us, to pass from the place of torment to the place of the righteous. And Abraham is undoubtedly more worthy of belief than Origen.
What is "Hades"? Some say that Hades is a dark subterranean place, while others called Hades the passage of the soul from a visible to an invisible and formless state. For as long as the soul is in the body, it is manifested by its own actions, but upon separation from the body it becomes invisible. This is what they called Hades.
"The Bosom of Abraham" refers to the totality of those blessings that await the righteous upon their entrance from the storm into the heavenly harbors; since in the sea as well, we customarily call bays (bosoms) those places suitable for harboring and rest.
Take note also that on that day the wrongdoer will see in what glory the one he wronged will be, and the latter in turn will see in what condemnation the wrongdoer will be, just as here the rich man saw Lazarus, and the latter in turn saw the rich man.
Lk. 16:27. Then he said: so I ask you, father, send him to my father's house,
Lk. 16:28. For I have five brothers; let him testify to them, so that they also may not come to this place of torment.
The wretched rich man, having received no relief from his lot, adds a request concerning others. See how through punishment he came to sympathy for others, and whereas before he despised Lazarus lying at his feet, now he cares for others who are not near him, and begs that Lazarus be sent from the dead to his father's house — not simply anyone from the dead, but Lazarus, so that those who had previously seen him sick and dishonored might now see him crowned with glory and in health, and those who had been witnesses of his poverty might themselves become beholders of his glory. For obviously, he would have had to appear to them in glory if he were to be a preacher worthy of belief. What then did Abraham say?
Lk. 16:29. Abraham said to him: They have Moses and the prophets; let them listen to them.
You, he says, do not care for the brethren as much as God, their Creator. He appointed for them countless teachers.
Lk. 16:30. But he said: No, Father Abraham, but if someone from the dead comes to them, they will repent.
But the rich man says: "No, father!" For just as he himself, hearing the Scriptures, did not believe and considered their words to be fables, so he supposed the same about his brothers, and judging by himself, says that they will not listen to the Scriptures, just as he himself did not, but if someone rises from the dead, they will believe.
Lk. 16:31. Then Abraham said to him: if they do not listen to Moses and the prophets, then even if someone were to rise from the dead, they will not believe.
There are even now such people who say: who has seen what happens in hell? Who has come from there and told us? Let them listen to Abraham, who says that if we do not listen to the Scriptures, we will not believe even those who would come to us from hell. This is evident from the example of the Jews. Since they did not listen to the Scriptures, they did not believe even when they saw the dead raised, and even plotted to kill Lazarus (John 12:10). Likewise, after many of the departed were raised at the Crucifixion of the Lord (Matt. 27:52), the Jews breathed even greater murderous intent against the apostles. Moreover, if this raising of the dead were beneficial for our faith, the Lord would have performed it often. But now nothing is so beneficial as a careful study of the Scriptures (John 5:39). The devil would contrive to raise the dead, even if only in appearance, and thereby would lead the foolish into error, sowing among them a teaching about hell worthy of his own malice. But when we soundly study the Scriptures, the devil can devise nothing of the sort. For they (the Scriptures) are a lamp and a light (2 Pet. 1:19), at whose shining the thief is detected and exposed. Therefore, one must believe the Scriptures and not demand the raising of the dead.
One can understand this parable in a figurative sense as well, for example, that the person of the rich man signifies the Jewish people. They were formerly truly rich, enriched with all manner of knowledge and wisdom, and with the oracles of God, which are more precious than gold and costly stones (Prov. 3:14–15). He was clothed in purple and fine linen, having kingship and priesthood and himself being a royal priesthood to God (Exod. 19:6). The purple alludes to kingship, and the fine linen to priesthood. For the Levites used vestments of fine linen in their sacred rites. He also feasted sumptuously every day, for every day, morning and evening, he offered sacrifices, which also bore the name of perpetuity, that is, of continuity.
Lazarus represented the Gentiles, a people poor in Divine gifts and wisdom, and lying at the gate. For the Gentiles were not permitted to enter the house of God; their entrance there was considered a defilement, as is evident from the book of Acts. The Asian Jews cried out indignantly against Paul, that he had brought Gentiles into the temple and defiled that holy place (Acts 21:27–28). The Gentiles were covered with foul-smelling sins and with their wounds fed the shameless dogs, that is, the demons; for our wounds (spiritual ones) are a delight to them. The Gentiles desired to feed on the crumbs falling from the rich man's table; for they had no share in the bread that strengthens the heart (Ps. 103:15), and they were in need of the most refined, scant, and rational nourishment, just as the Canaanite woman, being a Gentile, desired to be fed with crumbs (Matt. 15:22, 26–27). What then follows? The Jewish people died to God, and their bones became deadened, since they made no movement toward good. And Lazarus, that is, the Gentile people, died to sin. The Jews, having died in their sins, are burned by the flame of envy, being jealous, as the Apostle says, that the Gentiles were received into the faith (Rom. 11:11). But the Gentiles, formerly a poor and inglorious people, justly dwell in the bosom of Abraham, the father of the Gentiles. Abraham, having been a Gentile, believed in God and passed from the service of idols to the knowledge of God. Therefore those who became partakers in his conversion and faith justly rest in his bosom, having inherited the same lot as he, the same dwellings, and the same reception of blessings. The Jewish people desire at least one drop from the former legal sprinklings and purifications, so that their tongue might be cooled and could boldly say something against us in favor of the power of the Law, but they do not receive it. For the Law was only until John (Matt. 11:13). "Sacrifices and offerings You did not desire," and so forth (Ps. 39:7). And Daniel foretold: "The vision and the prophet were sealed, and the Holy of Holies was anointed" (Dan. 9:24), that is, they were brought to an end and concluded.
You can also understand this parable in a moral sense. Namely: being rich in evil, do not leave your mind to suffer hunger and, when it was created for striving toward heaven, do not cast it down to the ground and do not make it lie at the gates, but bring it inside, and do not stand outside, do not wander, do not lie down, but act. This will serve as the beginning for you of rational activity, and not merely fleshly enjoyment. And the remaining parts of the parable can easily be understood for the benefit of morality.
Lk. 16:1. And He said also to His disciples: A certain man was rich and had a steward, and it was reported to him that this steward was wasting his goods;
Lk. 16:2. And he called him, and said unto him, What is this I hear of thee? Give an account of thy stewardship, for thou canst no longer be steward.
Lk. 16:3. Then the steward said within himself: What shall I do? My lord is taking the management of the house away from me; I cannot dig, I am ashamed to beg;
Lk. 16:4. I know what to do, so that when I am removed from the management of the house, they may receive me into their homes.
Lk. 16:5. And he called his lord's debtors to him, each one separately, and said to the first: How much do you owe my lord?
Lk. 16:6. He said: a hundred measures of oil. And he said to him: take your bill and sit down quickly, write: fifty.
Lk. 16:7. Then he said to another: and how much do you owe? He answered: a hundred measures of wheat. And he said to him: take your bill and write: eighty.
Lk. 16:8. And the lord commended the unjust steward, because he had dealt shrewdly; for the sons of this age are shrewder than the sons of light in their generation.
Lk. 16:9. And I say to you: make friends for yourselves by means of unrighteous wealth, so that when you become poor, they may receive you into eternal dwellings.
Every parable explains the essence of some subject in a concealed and figurative manner, but it is not in all respects similar to the subject for the explanation of which it is employed. Therefore one should not interpret all parts of a parable down to the finest detail, but, having made use of the subject as far as is fitting, the remaining parts should be passed over without attention, as having been added for the completeness of the parable, yet having no correspondence with the subject. So one should proceed with the present parable as well. For if we undertake to explain in minute detail everything — who the steward is, who appointed him to the management, who reported against him, who the debtors are, why one owed oil and another wheat, why it is said that they each owed a hundred, and if we investigate everything else in general with excessive curiosity — then we will make the discourse obscure, and, being forced by the difficulties, will perhaps arrive even at ridiculous explanations. Therefore one should make use of the present parable only as much as one can.
I will explain a little. The Lord wishes here to teach us to manage well the wealth entrusted to us. And, first of all, we learn that we are not masters of our possessions, for we have nothing of our own, but that we are stewards of what belongs to another, entrusted to us by the Master so that we may dispose of our possessions well and as He commands.
Then we are taught that if we act in the management of wealth not according to the mind of the Master, but squander what has been entrusted to us on our own whims, then we are stewards against whom an accusation has been made. For the will of the Master is that we spend what has been entrusted to us on the needs of our fellow servants, and not on our own pleasures. And when we are accused and are about to be removed from the management of the estate, that is, torn from this present life — namely when we will give an account of our stewardship after our departure from here — then we belatedly perceive what must be done, and "make friends for ourselves by means of unrighteous wealth." That "wealth" is called "unrighteous" which the Lord entrusted to us for use on the needs of our brothers and fellow servants, but which we kept for ourselves. But too late we will realize where to turn, and that on that day we can neither labor, for then is not the time for doing, nor ask for alms, for it is unseemly, since the virgins who asked for them were called foolish (Matt. 25:8). What then remains to be done? To share this estate with our brothers, so that when we depart from here, that is, when we pass from this present life, the poor may "receive us into eternal dwellings." For to the poor in Christ eternal dwellings have been appointed as their inheritance, into which they can receive those who showed them love here through the distribution of wealth, even though that wealth, as belonging to the Master, ought to have been distributed to the poor from the beginning. They are debtors, according to what is said: "he is ever merciful and lends" (Ps. 37:26), and in another place: "He who is kind to the poor lends to the Lord" (Prov. 19:17). So then, everything ought to have been distributed beforehand to these good debtors, who repay a hundredfold. Nevertheless, when we prove to be unfaithful stewards, unjustly retaining for ourselves what was designated for others, we must not remain forever in this inhumanity, but must distribute to the poor, so that they may receive us into eternal dwellings.
When we explain this parable in this way, the explanation will contain nothing superfluous, nor contrived, nor conjectural. However, the expression "the sons of this age are more shrewd" and what follows seems to mean something else, and nothing incomprehensible or strange. By "sons of this age" He calls those who devise everything that is useful for them on earth, and by "sons of light" those who, out of love for God, ought to impart spiritual riches to others. So what is being said here is that people appointed as stewards of human property make every effort to have comfort after their dismissal from stewardship, while the sons of light, who are appointed, that is, entrusted with the stewardship of spiritual property, give no thought whatsoever to obtaining benefit for themselves afterward. Thus, "the sons of this age" are those to whom the management of human affairs has been entrusted and who "in their generation," that is, in this life, conduct their affairs wisely, while the sons of light are those who have received property in order to manage it in a manner pleasing to God.
It turns out that when managing human property, we conduct our affairs wisely and make sure to have some refuge of life even when we are dismissed from this management. But when we manage the property that must be administered according to God's will, we seem not to care that after our departure from this life we might fall under accountability for our management and be left without any consolation. Therefore we are called foolish, because we do not think about what will be beneficial for us after this. But let us acquire friends among the poor, spending on them the unrighteous wealth given to us by God as a weapon of righteousness, but which we have retained for our own benefit and which has therefore turned into unrighteousness. If even wealth obtained by righteous means, when it is managed poorly and not distributed to the poor, is reckoned as unrighteousness and as mammon, then how much more so unrighteous wealth. Let us then use this latter to acquire friends for ourselves, so that when we die and depart from this life, or in another case lose heart from condemnation, "they... may receive us there into everlasting habitations."
Lk. 16:10. He who is faithful in that which is least is faithful also in much, and he who is unjust in the least is unjust also in much.
The Lord further teaches that wealth must be managed according to God's will. "Faithful in little," that is, one who managed well the property entrusted to him in this world, is faithful "also in much," that is, in the age to come he is also worthy of true riches. He calls earthly wealth "little," since it is truly small, even insignificant, because it is fleeting, and "much" he calls heavenly wealth, since it always abides and increases. Therefore, whoever proved unfaithful in this earthly wealth and appropriated for himself what was given for the common benefit of the brethren, that one will not be worthy of that much either, but will be rejected as unfaithful. Explaining what was said, He adds:
Lk. 16:11. Therefore, if you have not been faithful in unrighteous wealth, who will entrust to you the true?
He called wealth that remains with us "unrighteous," for if it were not unrighteous, it would not be with us. But now, since it is with us, it is evident that it is unrighteous, as it has been held back by us and not distributed to the poor. For the seizure of another's property and of what belongs to the destitute is injustice. Therefore, whoever does not manage this property well and faithfully, how can the "true" wealth be entrusted to him?
Lk. 16:12. And if you have not been faithful in what is another's, who will give you what is your own?
And who will give us "our own," when we deal unfaithfully with what is "another's," that is, with possessions? And they are "another's," since they are designated for the poor, and on the other hand, since we brought nothing into the world, but were born naked. Our portion is the heavenly and Divine wealth, for there is our dwelling (Phil. 3:20). Property and acquisition are foreign to man, who was created in the image of God, for nothing among them resembles him. But the enjoyment of Divine blessings and communion with God — this is native to us.
Lk. 16:13. No servant can serve two masters, for he will either hate the one and love the other, or he will be devoted to the one and neglect the other. You cannot serve God and mammon.
Up to this point the Lord has been teaching us how one must faithfully manage wealth. For it is another's, not ours; we are stewards, not lords and masters. And since the management of wealth according to God's will is accomplished in no other way than through firm dispassion toward it, the Lord added to His teaching this as well: "You cannot serve God and mammon," that is, it is impossible for one who has become attached to wealth and out of passion for it withholds something for himself to be a servant of God. Therefore, if you intend to manage wealth faithfully, do not enslave yourself to it, that is, have no attachment to it, and you will truly serve God. For love of money, that is, a passionate inclination toward wealth, is everywhere condemned (1 Tim. 6:10).
Lk. 16:14. The Pharisees, who were lovers of money, also heard all these things, and they ridiculed Him.
The Pharisees, vexed by the Lord's words, ridiculed Him. For as lovers of money, it was unpleasant for them to hear about non-possessiveness. As it is also said: "godliness is an abomination to a sinner" (Sir. 1:25), and "a reproof to the ungodly is wounds" (Prov. 9:7).
Lk. 16:15. He said to them: you make yourselves appear righteous before people, but God knows your hearts, for what is exalted among people is an abomination before God.
The Lord, exposing the hidden wickedness of the Pharisees and showing that, although they assume an appearance of righteousness, they are nevertheless abominable before God because of their self-conceit, says: you present yourselves as righteous before men and think that you alone have been given the ability to understand what is needful and to teach; therefore you also laugh at My words as foolish, wishing to be regarded by the common people as teachers of truth. But in reality it is not so. For "God knows your hearts" and considers you abominable for your high-mindedness and attachment to human glory. "For what is exalted among men is an abomination before God." "Everyone who is proud in heart is an abomination to the Lord" (Prov. 16:5). Therefore you, Pharisees, ought to have lived not for human opinion, "for God has scattered the bones of those who encamp against you" (Ps. 53:5), but rather to have made yourselves righteous before God.
Lk. 16:16. The Law and the Prophets were until John; since that time the Kingdom of God is preached as good news, and everyone enters it by force.
Apparently, this is a separate discourse having nothing in common with what was said above, but to the attentive reader it will not seem inconsistent, but on the contrary very connected with the preceding. The Lord by the aforementioned words taught non-possessiveness and called wealth unrighteous possession, while the Law (Lev. 26:3–9) placed blessings in wealth as well (among other things), and the prophets (Isa. 19) promised earthly goods as a reward. Lest someone, like the Pharisees, say to Him mockingly: what are You saying? You contradict the Law: it blesses with wealth, yet You teach non-possessiveness? — therefore the Lord says: "The Law and the prophets had their time until John," and they taught well, because the listeners were then of a young age. But from the time John appeared, nearly bodiless in his non-possessiveness and non-possessive in his near-bodilessness, and preached the Kingdom of Heaven, earthly goods no longer have their time, and the Kingdom of Heaven is preached. Therefore those who desire heaven must adopt non-possessiveness on earth. Since the prophets and the Law made no mention of the Kingdom of Heaven, they rightly promised earthly goods to people who were still far from perfect and unable to conceive of anything great and manly. Therefore, Pharisees, I rightly teach non-possessiveness, when the imperfect commandments of the Law no longer have their time.
Lk. 16:17. But it is easier for heaven and earth to pass away than for one tittle of the law to fall.
Then, lest anyone say that in the end everything of the Law has been rejected as vain and utterly empty, the Lord says: No! On the contrary, now it is even more fulfilled and accomplished. For what the Law sketched in shadow, speaking figuratively about Christ or about the commandments, is now fulfilled, and not one stroke of it shall be lost. What was indicated there in the form of a shadow concerning Christ is now accomplished in the clearest manner. And the commandments of the Law, given at that time in an accommodated way suited to the understanding of the imperfect, will now have a higher and most perfect meaning.
Lk. 16:18. Everyone who divorces his wife and marries another commits adultery, and everyone who marries a woman divorced from her husband commits adultery.
But that the Law spoke imperfectly to the imperfect is evident from the following. For example, the Law, on account of the hardheartedness of the Jews, gave a decree concerning the dissolution of marriage, namely: a husband, if he came to hate his wife, had the right to divorce her, so that nothing worse would happen. For the Jews, being inclined to murder and bloodthirsty, did not spare their closest relatives, so that they even slaughtered their own sons and daughters as sacrifices to demons. But this is a deficiency and imperfection of the Law. That was the time for such legislation, but now a different, more perfect teaching is needed. Therefore I say: whoever divorces his wife except for adultery and marries another commits adultery. Therefore there is nothing surprising if I teach about non-possessiveness, even though the Law says nothing clearly about it. Behold, the Law indifferently gave a commandment about marital divorce, to prevent murder among the Jews; but I, training My listeners toward the highest perfection, forbid divorce without a justifiable reason, and I command this not in opposition to the Law, but so that there would be no murders between husbands and wives. And I confirm this when I teach that spouses should care for one another and cherish each other as their own members. The Law also desired this, but since the listeners were imperfect, it ordained the dissolution of marriage so that, at least under such a condition, husband and wife would spare each other and not rage against one another.
So, Christ confirmed all the requirements of the Law; and therefore He said well that it is impossible for one tittle of the Law to perish. For how could it have perished, when Christ fulfilled it (the Law) in a better form?
Lk. 16:19. A certain man was rich, and was clothed in purple and fine linen, and feasted sumptuously every day.
This discourse stands in connection with the previous one. Since above the Lord taught how to manage wealth well, He rightly appends this parable also, which through the example of what happened to the rich man points to the very same idea. This discourse is precisely a parable, and not an actual event, as some have thought without foundation. For the time has not yet come for the righteous to inherit blessings, nor for sinners to inherit the opposite. And the Lord gave the discourse a figurative form, so as both to bring the unmerciful to their senses about what awaits them in the future, and to teach those who suffer hardship that they will be blessed for what they endure here. The rich man in the parable the Lord introduced without a name, since he is not worthy even to be named before God, as it is also said through the Prophet: "I will not make mention of their names with my lips" (Ps. 16:4).
Lk. 16:20. There was also a certain beggar, named Lazarus, who lay at his gate, covered with sores.
And He mentions the poor man by name, for the names of the righteous are written in the book of life. It is said, according to the tradition of the Hebrews, that at that time there was in Jerusalem a certain Lazarus who was in extreme poverty and sickness, and that the Lord mentioned him, taking him into the parable as someone manifest and well-known.
The rich man was in every respect prosperous. He was clothed in purple and fine linen, and not only was he clothed, but he also enjoyed every other pleasure. "He feasted sumptuously," it says, and not that today yes, but tomorrow no, but "every day," and not moderately, but "sumptuously," that is, lavishly and extravagantly. But Lazarus was poor and sick, and moreover "covered with sores," as it says. For one can be sick and yet not be covered in wounds, but from these the suffering is increased. And he was laid at the gate of the rich man.
Lk. 16:21. And he desired to be fed with the crumbs which fell from the rich man's table; and the dogs came and licked his sores.
A new sorrow was to see that others enjoyed abundance while he languished in hunger. For he desired to be filled not with luxurious foods, but with the crumbs from them—such as the dogs fed on. No one cared even to treat Lazarus's wounds, for the dogs licked his sores, since no one drove them away.
Lk. 16:22. The poor man died and was carried by the Angels to Abraham's bosom.
What then? Did Lazarus, being in such a wretched condition, blaspheme God, revile the luxurious life of the rich man? Did he condemn his inhumanity? Did he murmur against Providence? No, he thought nothing of the sort, but endured everything with great wisdom. How do we know this? From the fact that when he died, Angels received him. For if he had been a murmurer and a blasphemer, he would not have been deemed worthy of such an honor — being escorted and carried by Angels.
Lk. 16:22. The rich man also died, and they buried him.
Even during the rich man's lifetime his soul was truly buried; it wore the flesh as if it were a coffin. Therefore after his death he is not led up by Angels, but is brought down to Hades. For he who never thought of anything lofty or heavenly is worthy of the lowest place. By the words "they buried him" the Lord hinted that his soul received as its lot a place in the netherworld, a place of darkness.
Lk. 16:23. And in Hades, being in torments, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.
Just as the Lord, having cast Adam out of paradise, settled him before paradise (Gen. 3:24), so that the suffering, repeated by the constant sight of paradise, would give Adam a clearer sense of his loss of blessedness, so also He condemned this rich man before the face of Lazarus, so that seeing in what state Lazarus now was, the rich man would feel what he had been deprived of through his inhumanity. But why did the rich man see Lazarus not with some other righteous person, but in the bosom of Abraham? Since Abraham was hospitable, and the rich man needed to be convicted of his lack of love for hospitality, therefore the rich man sees Lazarus with Abraham. For Abraham invited even those passing by into his home, while this man despised even the one lying inside his home.
Lk. 16:24. And he cried out 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.
Why does the rich man address his request not to Lazarus, but to Abraham? Perhaps he was ashamed, or perhaps he thought that Lazarus remembered his evil, and judged Lazarus by his own deeds. If I (he might have thought), enjoying such happiness, despised him while he was oppressed by such misfortune, and did not give him even crumbs, then all the more will he, whom I despised, remember the evil and not agree to show me mercy. This is why he addresses his words to Abraham, thinking, probably, that the patriarch did not know how things had been. And what does Abraham say?
Lk. 16:25. But Abraham said: Child!
He did not say to the rich man: you inhuman and cruel one, are you not ashamed? Now you have remembered philanthropy. But how? "Child"! Behold the compassionate and holy soul. A certain wise man says: do not disturb a humbled soul. Therefore Abraham also says "child," making known to him through this that to call him so mercifully is still within his power even now, but that is all, and that beyond this he has no power to do anything more for him. What I can, I will give you, that is, a voice of compassion. But to cross from here to there is not within our will, for everything is sealed.
Lk. 16:25. Remember that you received your good things in your life, and Lazarus likewise evil things; but now he is comforted here, and you are suffering.
Why did Abraham not say to the rich man: you received, but "received back"? We usually use the word "receive back" of those who receive what was owed to them. What then do we learn? That although some have defiled themselves with evil deeds, although they have reached the utmost degree of wickedness, at some point they did one or two good deeds. Therefore the rich man also had some good deeds, and since he received his recompense in the prosperity of this life, it is said that he "received his good things." "And Lazarus likewise evil things." Perhaps he too committed one or two evil deeds and in the affliction which he endured here received his due recompense for them. Therefore he is comforted, and you are in anguish.
Lk. 16:26. And besides all this, between us and you a great chasm has been fixed, so that those who wish to cross from here to you cannot, nor do they cross from there to us.
"The abyss" signifies the distance and difference between the righteous and sinners. For just as their intentions were different, so too their dwelling places have a great disparity, since each receives recompense according to their intention and life. Note here also an objection against the Origenists. They say that a time will come when torments will end and sinners will be united with the righteous and with God, and thus God will be all in all. But behold, we hear Abraham say that "those wishing to cross from here to you... or from there to us... cannot" do so. Therefore, just as it is impossible for anyone to pass from the portion of the righteous to the place of sinners, so too it is impossible, Abraham teaches us, to pass from the place of torment to the place of the righteous. And Abraham is undoubtedly more worthy of belief than Origen.
What is "Hades"? Some say that Hades is a dark subterranean place, while others called Hades the passage of the soul from a visible to an invisible and formless state. For as long as the soul is in the body, it is manifested by its own actions, but upon separation from the body it becomes invisible. This is what they called Hades.
"The Bosom of Abraham" refers to the totality of those blessings that await the righteous upon their entrance from the storm into the heavenly harbors; since in the sea as well, we customarily call bays (bosoms) those places suitable for harboring and rest.
Take note also that on that day the wrongdoer will see in what glory the one he wronged will be, and the latter in turn will see in what condemnation the wrongdoer will be, just as here the rich man saw Lazarus, and the latter in turn saw the rich man.
Lk. 16:27. Then he said: so I ask you, father, send him to my father's house,
Lk. 16:28. For I have five brothers; let him testify to them, so that they also may not come to this place of torment.
The wretched rich man, having received no relief from his lot, adds a request concerning others. See how through punishment he came to sympathy for others, and whereas before he despised Lazarus lying at his feet, now he cares for others who are not near him, and begs that Lazarus be sent from the dead to his father's house — not simply anyone from the dead, but Lazarus, so that those who had previously seen him sick and dishonored might now see him crowned with glory and in health, and those who had been witnesses of his poverty might themselves become beholders of his glory. For obviously, he would have had to appear to them in glory if he were to be a preacher worthy of belief. What then did Abraham say?
Lk. 16:29. Abraham said to him: They have Moses and the prophets; let them listen to them.
You, he says, do not care for the brethren as much as God, their Creator. He appointed for them countless teachers.
Lk. 16:30. But he said: No, Father Abraham, but if someone from the dead comes to them, they will repent.
But the rich man says: "No, father!" For just as he himself, hearing the Scriptures, did not believe and considered their words to be fables, so he supposed the same about his brothers, and judging by himself, says that they will not listen to the Scriptures, just as he himself did not, but if someone rises from the dead, they will believe.
Lk. 16:31. Then Abraham said to him: if they do not listen to Moses and the prophets, then even if someone were to rise from the dead, they will not believe.
There are even now such people who say: who has seen what happens in hell? Who has come from there and told us? Let them listen to Abraham, who says that if we do not listen to the Scriptures, we will not believe even those who would come to us from hell. This is evident from the example of the Jews. Since they did not listen to the Scriptures, they did not believe even when they saw the dead raised, and even plotted to kill Lazarus (John 12:10). Likewise, after many of the departed were raised at the Crucifixion of the Lord (Matt. 27:52), the Jews breathed even greater murderous intent against the apostles. Moreover, if this raising of the dead were beneficial for our faith, the Lord would have performed it often. But now nothing is so beneficial as a careful study of the Scriptures (John 5:39). The devil would contrive to raise the dead, even if only in appearance, and thereby would lead the foolish into error, sowing among them a teaching about hell worthy of his own malice. But when we soundly study the Scriptures, the devil can devise nothing of the sort. For they (the Scriptures) are a lamp and a light (2 Pet. 1:19), at whose shining the thief is detected and exposed. Therefore, one must believe the Scriptures and not demand the raising of the dead.
One can understand this parable in a figurative sense as well, for example, that the person of the rich man signifies the Jewish people. They were formerly truly rich, enriched with all manner of knowledge and wisdom, and with the oracles of God, which are more precious than gold and costly stones (Prov. 3:14–15). He was clothed in purple and fine linen, having kingship and priesthood and himself being a royal priesthood to God (Exod. 19:6). The purple alludes to kingship, and the fine linen to priesthood. For the Levites used vestments of fine linen in their sacred rites. He also feasted sumptuously every day, for every day, morning and evening, he offered sacrifices, which also bore the name of perpetuity, that is, of continuity.
Lazarus represented the Gentiles, a people poor in Divine gifts and wisdom, and lying at the gate. For the Gentiles were not permitted to enter the house of God; their entrance there was considered a defilement, as is evident from the book of Acts. The Asian Jews cried out indignantly against Paul, that he had brought Gentiles into the temple and defiled that holy place (Acts 21:27–28). The Gentiles were covered with foul-smelling sins and with their wounds fed the shameless dogs, that is, the demons; for our wounds (spiritual ones) are a delight to them. The Gentiles desired to feed on the crumbs falling from the rich man's table; for they had no share in the bread that strengthens the heart (Ps. 103:15), and they were in need of the most refined, scant, and rational nourishment, just as the Canaanite woman, being a Gentile, desired to be fed with crumbs (Matt. 15:22, 26–27). What then follows? The Jewish people died to God, and their bones became deadened, since they made no movement toward good. And Lazarus, that is, the Gentile people, died to sin. The Jews, having died in their sins, are burned by the flame of envy, being jealous, as the Apostle says, that the Gentiles were received into the faith (Rom. 11:11). But the Gentiles, formerly a poor and inglorious people, justly dwell in the bosom of Abraham, the father of the Gentiles. Abraham, having been a Gentile, believed in God and passed from the service of idols to the knowledge of God. Therefore those who became partakers in his conversion and faith justly rest in his bosom, having inherited the same lot as he, the same dwellings, and the same reception of blessings. The Jewish people desire at least one drop from the former legal sprinklings and purifications, so that their tongue might be cooled and could boldly say something against us in favor of the power of the Law, but they do not receive it. For the Law was only until John (Matt. 11:13). "Sacrifices and offerings You did not desire," and so forth (Ps. 39:7). And Daniel foretold: "The vision and the prophet were sealed, and the Holy of Holies was anointed" (Dan. 9:24), that is, they were brought to an end and concluded.
You can also understand this parable in a moral sense. Namely: being rich in evil, do not leave your mind to suffer hunger and, when it was created for striving toward heaven, do not cast it down to the ground and do not make it lie at the gates, but bring it inside, and do not stand outside, do not wander, do not lie down, but act. This will serve as the beginning for you of rational activity, and not merely fleshly enjoyment. And the remaining parts of the parable can easily be understood for the benefit of morality.