Theophylact of Ohrid

These words follow closely upon what was said before. Because the Lord first taught, above [Lk. 16:1-13], how we are to be good stewards of wealth, now He appropriately adds this parable which teaches the same thing through the example of the rich man. This is a parable and not, as some have foolishly imagined, something which actually occurred. For good things have not yet been allotted to the righteous, nor punishments to the sinners. The Lord, then, fashioned this story to teach those who show no mercy and give no alms what punishments await them, and to teach the suffering what good things they will enjoy on account of the sufferings they patiently endure in this life.
The Lord gave no name to the rich man in this parable, because such a man is not worthy to be remembered by God by name. As the Lord says, through the prophet, nor will I make remembrance of their names through My lips. [Ps. 15:3] But the Lord mentions the poor man by name, for the names of the righteous are inscribed in the Book of Life. There is a story, according to the tradition of the Hebrews, of a certain Lazarus who lived at that time in Jerusalem, whose lot was one of extreme poverty and sickness. Because he was so well known in the city, the Lord uses his name in the parable. The rich man was awash in wealth, so much so that he clothed himself in purple and costly linen. Not only this, but he also luxuriated in every other kind of luxury. For it says that he fared sumptuously, not now and then, but everyday, and not in moderation, but sumptuously, meaning, extravagantly and at great cost. But Lazarus was destitute and grievously diseased, for it says that he was full of sores. It is one thing to be ill; it is another thing to be covered with open sores. But the evil which he suffered goes even further: lying at the gate of the rich man, he had the added torment of seeing others feasting to excess while he himself starved. He desired to be fed, not with their costly foods, but with the crumbs of these foods, the same crumbs which the dogs ate. He was also destitute of any help, for the dogs licked his sores, and he had no one to drive them away. Lazarus suffered such terrible things. Did he then blaspheme? Did he revile the luxury of the rich man? Did he condemn his callousness? Did he accuse the Divine Providence? He did none of these things, even in thought; rather, he bravely and wisely endured all. How do we know this? From the fact that the angels took him when he died. If he had been a grumbler and blasphemer, he would not have been deemed worthy of such an honor—to be escorted by angels. The rich man also died, and was buried. In truth, while he still lived his soul had been buried alive, entombed within his flesh. Therefore, when he died, his soul was not led away by the angels but was instead borne downwards into hades. He who has never had a single lofty or heavenly thought deserves the lowest place. Thus by saying that he was buried, the Lord implies that the rich mans soul received its portion in the lowest and darkest place.

When the Lord cast Adam out of paradise He settled him in a place just opposite, so that the continuous sight of paradise before his eyes would keep fresh in his mind the calamity that had befallen him and would arouse in him a sharper sense of his fall from good things. In like manner the Lord condemned the rich man to a place just opposite Lazarus, so that the sight of him in such a blessed state might awaken in the rich man the realization of the good things he lost because of his cruelty. Why was it that he saw Lazarus in the bosom of Abraham, and not of any other of the righteous? Because Abraham showed hospitality to strangers. The rich man sees Lazarus with Abraham as a reproof of his own in hospitality. Abraham used to draw into his own house even those who were just passing by, while the rich man overlooked a man who was lying every day within his very courtyard. And why does the rich man address his words to Abraham, and not to Lazarus? Perhaps he was ashamed. It may be that he judged Lazarus to be no different than himself and therefore assumed that Lazarus would bear a grudge for past wrongs. "If I, while enjoying such great prosperity, overlooked him while he was suffering such great afflictions, and did not even give him the crumbs from my table, how much more will he who was thus despised now remember those past wrongs and refuse to grant me any favor?" This is why he addresses his words to Abraham, thinking that the patriarch would be unaware of what had happened. How then does Abraham respond? Does he say, "0 cruel and heartless man! Are you not ashamed? Only now do you remember compassion?" Not this, but rather, Son. Behold a compassionate and holy soul! A certain wise man has said, "Trouble not a soul that has been brought low." This is why Abraham says, Son. By this he also intimates that it is within his power only to speak to him gently, but more than this he is not permitted to do. "That which I have to give, I give you—a voice of compassion. But to go from here to there I cannot, for all things have been shut. And you have received your good things, and in like manner Lazarus evil things." Why does he use the [Greek] word apelabes, thou receivedst, and not the [simpler Greek] word elabes? We say [in Greek] that a recipient receives [apolambanei] those things which are his due. What then do we learn? That even if a man is utterly defiled and has reached the last degree of wickedness, perhaps he has done at least one or two good things. So that even such a man may have some good things, as when he obtains prosperity in this life as his reward, and thus it may be said that he has received these things as his due. Likewise Lazarus received evil things as his due. For perhaps he also did one or two evil things, and he received as his merited reward for these evil things the suffering which he endured in this life. Therefore now he is comforted, while you are in torment. The chasm indicates the separation and the difference that exists between the righteous and the sinners. Just as their choices were far different in this life, so too their dwelling places in the next life are separated by a great distance, each one receiving as his due the reward appropriate to his choices in this life.
Mark here a conclusion to be drawn against the Origenists who say that there will be a time when there is an end to hell, that the sinners will be united with the righteous and with God, and thus that God will become all in all. Let us hear what Abraham says, that they who would pass from hence to you, or from thence to us, cannot. Therefore it is impossible for anyone to go from the place apportioned to the righteous to the place of the sinners, and likewise, Abraham teaches us, it is impossible to go from the place of punishment to the place of the righteous. And Abraham, I presume, is more trustworthy than Origen. (1) What is hades? Some say that it is a place of darkness beneath the earth; others have said that hades is the departure of the soul from that which is seen to that which is unseen and invisible. While the soul is in the body, it is manifest through its own energies [which animate the body], but when the soul has departed from the body it becomes invisible. (2) This is hades, they say. The bosom of Abraham is the enclosure within which are stored up the good things that await the righteous, who after the storm have found the heavenly haven. We use the same word to name those bodies of water on the sea which are shaped like harbors and havens. (3) Mark this as well—on the day of judgment the man who did wrong will see the one he wronged in the glory that is his, and the man who was wronged will likewise see the one who wronged him in that condemnation which befalls him, just as here in this parable the rich man sees Lazarus, and Lazarus, the rich man.

The miserable rich man, having failed in his request for himself, now makes supplication on behalf of others. See how punishment has led him to awareness. He who before had overlooked Lazarus as he lay at his feet now thinks of others who are absent, and begs that Lazarus be sent from the dead to his fathers house. He asks that not just anyone of the dead, but Lazarus in particular, be sent, so that the rich mans brothers might see him crowned with health and glory. They who once saw him in sickness and in dishonor and were witnesses of his poverty, would be witnesses of his glory. From this it is clear that Lazarus would have appeared to them in glory, had it been necessary to send him as a believable messenger. How then does Abraham reply? They have Moses. "You do not take care of your brothers," he is saying, "as well as He Who created them, God Himself. For He has appointed ten thousand teachers for them." But the rich man answers, Nay, father. Since he himself had heard the Scriptures and did not believe, considering the readings to be myths, he suspected that it was the same for his brothers. Judging them by what he knew to be true of himself, he said that they gave no more heed to the Scriptures than he had, but that if one should rise from the dead, then they would believe. There are those even now who say the same: "Who knows what is in hades? Who has ever come from there to tell us?" But let them hear Abraham who says that if we do not give heed to the Scriptures, we will not believe even those who come from hades. The Jews showed this to be true. Because they gave no heed to the Scriptures, they did not believe when they saw the dead resurrected, but even attempted to slay that other Lazarus who was four days dead. Many of the dead arose at the Lord's Crucifixion, yet this only intensified the Jews murderous assault against the Apostles. If raising the dead would truly help us to believe, the Lord would do this often. But there is no help so great as the close study of the Scriptures. For the devil by trickery has appeared to raise the dead and by this means has deceived the foolish; and, concerning those in hades, he spreads doctrines worthy of his own wickedness. But no such trickery can prevail against those who make wise study of the Scriptures. For the Scriptures are a lamp and a light [see Prov. 6:23], and when light shines, the thief appears and is discovered. Therefore, let us believe the Scriptures and not seek out resurrections from the dead.
The parable may also be understood in a more figurative sense. The rich man represents the Hebrew people. Of old this people was rich in all knowledge and wisdom, and in the words of God which are more precious than gold and many costly stones. And this people was clothed in purple and fine linen, having both kingship and priesthood, being a royal priesthood to God [Ex. 19:6]. The purple signifies kingship and the fine linen priesthood, for the Levites used fine linen cloth for the priestly vestments. The Hebrews fared sumptuously everyday. Everyday, morning and evening, they offered sacrifice, which was called the constant offering [endelechismos, Ex. 29:38, 42]. Lazarus represents the people from among the Gentiles, destitute of divine grace and wisdom, lying before the gates. For the Gentiles were not permitted to enter the house of God; this was considered a defilement, as when, in the Book of Acts, an outcry was made against Paul for bringing Gentiles into the temple and defiling that holy place [Acts 21]. The Gentiles were covered with the sores of festering sin, on which impudent dogs, the demons, were feeding. For our sores are pleasure to the demons. And the Gentiles longed for the crumbs which fell from the table of the rich man. They had no share at all of that bread which strengtheneth man's heart [Ps. 103:17], and they were in need of those most subtle and refined particles of the rational food, like the Canaanite woman who desired to be fed from the crumbs, even though she was a Gentile [Mt. 15] What then? The Hebrew people died to God, and their bones, which made no movement towards the good, became stiff in death. But Lazarus, the Gentile people, died to sin, and the Jews, who died in their sins, burn with the flame of spite. They are envious, as the Apostle says, that the Gentiles have been accepted unto faith [see Rm. 11:11], and that the people of the nations, who before were destitute and dishonored, are now in the bosom of Abraham, the father of the nations, and rightly so. For Abraham, himself a Gentile, believed in God, and changed from idolatry to the knowledge of God. Therefore it is right that those who share in his change and in his faith should also find rest in his bosom, and inherit his same portion, dwelling place, and store of good things. The Jew desires just one drop of the old sprinklings and purifications of the law in order to cool his tongue, that he might have the boldness to say to us that the law is still in effect. But he does not obtain his desire. For the law was until John the Forerunner and from then sacrifice and offering hast Thou not desired, as the prophet foretold [Ps. 39:9] And Daniel foretold that the anointing [chrisma] shall be destroyed [Dan. 9:26], and prophecy shall be sealed [Dan. 12:4, 9], meaning, that prophecy shall cease and be closed.
But you, 0 reader, must also understand the moral meaning of this parable: do not be rich in wickedness and overlook your mind which is starved and cast down, although it was created to be borne aloft. Do not let it wander outside, nor let it lie idly on the ground, but lead it within and let it act. Then there will be in you the working of the mind and the spirit, and not merely the feasting of the flesh. Likewise, there are other elements of this parable which may easily be understood for your moral benefit.

Because the Pharisees were covetous and railed against Christ when He preached poverty, He put to them the parable of the rich man and Lazarus. Afterwards, in speaking with His disciples concerning the Pharisees, He declares them to be men who caused division, and placed obstacles in the divine way. As it follows; Then said he unto his disciples, It is impossible but that offences will come, that is, hindrances to a good life and which is pleasing to God.

Or, He says that there must arise many obstacles to preaching and to the truth, as the Pharisees hindered the preaching of Christ. But some ask, If it needs be that offences should come, why does our Lord rebuke the author of the offences? for it follows, But woe to him through whom they come. For whatsoever necessity engenders is pardonable, or deserving of pardon. But observe, that necessity itself derives its birth from free-will. For our Lord, seeing how men cling to evil, and put forward nothing good, spoke with reference to the consequence of those things which are seen, that offences must needs come; just as if a physician, seeing a man using an unwholesome diet, should say, It is impossible but that such a one should be sick. And therefore to him that causes offences He denounces woe, and threatens punishment, saying, It were better for him that a mill-stone were hanged about his neck, and he cast into the sea, &c.

They therefore stand afar off as if ashamed of the uncleanness which was imputed to them, thinking that Christ would loathe them as others did. Thus they stood afar off, but were made nigh unto Him by their prayers. For the Lord is nigh unto all them that call upon him in truth. (Ps. 145:18.) Therefore it follows, And they lifted up their voices, and said, Jesus, Master, have mercy upon us.

They do not merely supplicate or entreat Him as if He were a man, but they call Him Master or Lord, as if almost they looked upon Him as God. But He bids them show themselves to the priests, as it follows, And when he saw them, he said, Go, show yourselves unto the priests. For they were examined whether they were cleansed from their leprosy or not.

Therefore in bidding them go to the priests, he meant nothing more than that they were just about to be healed; and so it follows, And it came to pass that as they went they were healed.

But out of the ten, the nine Israelites were ungrateful, whereas the Samaritan stranger returned and lifted up his voice in thanksgiving, as it follows, And one of them turned back, and with a loud voice glorified God.

We may gather from this that a man is not one whit hindered from pleasing God because he comes from a cursed race, only let him bear in his heart an honest purpose. Further, let not him that is born of saints boast himself, for the nine who were Israelites were ungrateful; and hence it follows, And Jesus answering him said, Were there not ten cleansed?

From this one may learn that nothing prevents a man from living in a manner pleasing to God, not even if he belongs to a despised race, if only he has a good will and disposition. For behold, ten lepers met Jesus as He was about to enter a certain city. They met Him outside the city, for those who were considered unclean were not permitted to go into the city. They stood afar off, as if ashamed of their supposed uncleanness, and did not dare to draw near, thinking that Jesus abhorred them as did the others. They lifted up their voices and made supplication. By physical location they were standing afar off, but in their supplication they were near. For the Lord is nigh unto all that call upon Him in truth (Ps. 144:19). And they did not make supplication to Him as to a mere man, but as to One greater than a man. For they called Him Master, meaning Lord, Protector, and Guardian, which is not far from thinking of Him as God.
The Lord instructs them to show themselves to the priests. Initially the priests would examine men such as these to determine whether they were lepers or not. For there were certain signs by which the priests could recognize incurable leprosy. But in addition to this, if it should happen that someone who had been suffering from leprosy was healed, the priests would again examine him to verify the cure, in which event the gift commanded by the law would be offered (Lev. 14). In this case, since these men were already confirmed lepers, why should they show themselves to the priests, unless indeed they were about to be cleansed? To command them to go the priests indicated nothing less than that they would be healed. This is why the Evangelist says that as they went, they were cleansed. Of the ten lepers, the nine who were Israelites showed themselves to be ungrateful, while it was the Samaritan, an accursed foreigner, as we said earlier, who returned to voice his gratitude. The Samaritans were Assyrians; therefore, let no Gentile despair, and let no one descended from holy forebears boast. This miracle also signifies the common salvation that came to the whole human race. For the ten lepers represent all of human nature—it was leprous with wickedness, carrying about with it the ugliness of sin, passing its life outside the heavenly city on account of its uncleanness, and standing afar off from God. But this very distance from God is itself a supplication. For when the Lover of mankind, Who wills that all should be saved and receive good things, sees someone who is not sharing in His goodness, then He is most quick to show mercy and to heal those who are so miserably afflicted. But He also healed the whole leprous nature of man, when, for every mans sake, He took flesh and tasted of death. Although the Jews had been cleansed of the uncleanness of their leprous sin, as far as it was the Lords part to do, they showed themselves ungrateful and did not return from the path of their vain foolishness to give glory to God Who saved them, that is, to believe in Him Who is God and Who endured the extremes of suffering. For this is the glory of God: His Flesh and His Cross. These Jews, then, did not confess the incarnate and crucified Lord of glory. But the foreign and accursed people of the Gentiles recognized the One Who makes clean, and they glorified Him by believing in Him. They believed that God loves man so much and is so powerful that He accepted the very depth of dishonor for our sake—this is His love of man; and having accepted it, He suffered no harm to His own nature—this is His power.

Our Lord having spoken of the trials and dangers which were coming, adds immediately afterward their remedy, namely, constant and earnest prayer.

We may observe, that irreverence towards man is a token of a greater degree of wickedness. For as many as fear not God, yet are restrained by their shame before men, are so far the less sinful; but when a man becomes reckless also of other men, the burden of his sins is greatly increased.
It follows, And there was a widow in that city.

As if He said, If perseverance could melt a judge defiled with every sin, how much more shall our prayers incline to mercy God the Father of all mercies! But some have given a more subtle meaning to the parable, saying, that the widow is a soul that has put off the old man, (that is, the devil,) who is her adversary, because she approaches God, the righteous Judge, who neither fears (because He is God alone) nor regards man, for with God there is no respect of persons. Upon the widow then, or soul ever supplicating Him against the devil, God shows mercy, and is softened by her importunity. After having taught us that we must in the last days resort to prayer because of the dangers that are coming, our Lord adds, Nevertheless, when the Son of man cometh, shall he find faith on the earth?

Pride also beyond all other passions disturbs the mind of man. And hence the very frequent warnings against it. It is moreover a contempt of God; for when a man ascribes the good he doth to himself and not to God, what else is this but to deny God? For the sake then of those that so trust in themselves, that they will not ascribe the whole to God, and therefore despise others, He puts forth a parable, to show that righteousness, although it may bring man up to God, yet if he is clothed with pride, casts him down to hell.

It is said "standing," to denote his haughty temper. For his very posture betokens his extreme pride.

Observe the order of the Pharisee's prayer. He first speaks of that which he had not, and then of that which he had. As it follows, That I am not as other men are.

It becomes us not only to shun evil, but also to do good; and so after having said, I am not as other men are, extortioners, unjust, adulterers, he adds something by way of contrast, I fast twice in a week. They called the week the Sabbath, (Sabbatho) from the last day of rest. The Pharisees fasted upon the second and fifth day. He therefore set fasting against the passion of adultery, for lust is born of luxury; but to the extortioners and usurists he opposed the payment of tithes; as it follows, I give tithes of all I possess; as if he says, So far am I from indulging in extortion or injuring, that I even give up what is my own.

Although reported to have stood, the Publican yet differed from the Pharisee, both in his manner and his words, as well as in his having a contrite heart. For he feared to lift up his eyes to heaven, thinking unworthy of the heavenly vision those which had loved to gaze upon and wander after earthly things. He also smote his breast, striking it as it were because of the evil thoughts, and moreover rousing it as if asleep. And thus he sought only that God would be reconciled to him, as it follows, saying, God, be merciful.

But should any one perchance marvel that the Pharisee for uttering a few words in his own praise is condemned, while Job, though he poured forth many, is crowned, I answer, that the Pharisee spoke these at the same time that he groundlessly accused others; but Job was compelled by an urgent necessity to enumerate his own virtues for the glory of God, that men might not fall away from the path of virtue.

The Lord ceaselessly purges the passion of pride in many ways. This passion, more than any other, disturbs our thoughts, and for this reason the Lord always and everywhere teaches on this subject. Here He is purging the worst form of pride. For there are many offshoots of self-love. Presumption, arrogance, and vainglory all stem from this root. But the most destructive of all these kinds of self-love is pride, for pride is contempt of God. When a man ascribes his accomplishments to himself, and not to God, this is nothing less than denial of God and opposition to Him. Therefore, like enemy to enemy, the Lord opposes this passion which is opposed to Him, and through this parable He promises to heal it. He directs this parable towards those who trust in themselves and who do not attribute everything to God, and who, as a result, despise others. He shows that when righteousness—which is marvelous in every other respect and sets a man close to God—takes pride as its companion, it casts that man into the lowest depths and makes demonic what was God-like just a short time before.
The words of the Pharisee at first resemble the words of a grateful man. For he says, God, I thank Thee. But the words that follow are full of foolishness. He does not say, “that Thou hast made me to depart from extortion and iniquities,” but Instead, “I thank Thee that I am not an extortioner or worker of iniquity.” He attributes this accomplishment to himself, as something done by his own strength. How can a man who knows that what he has, he has received from God, compare other men to himself unfavorably and judge them? Certainly, if a man believed that he had received as a gift good things that in truth belong to God, he would not despise other men. He would instead consider himself just as naked as his fellow men in regards to virtue, except that by the mercy of God his nakedness has been covered with a donated garment. The Pharisee is proud, ascribing his deeds to his own strength, and that is why he proceeds to condemn others. By saying that the Pharisee stood, the Lord indicates his haughtiness and lack of humility. In the same way that a humble-minded man is likewise humble in his demeanor, this Pharisee by his bearing displays his pride. Although it is also said of the publican that he stood, note what follows: he would not lift up so much as his eyes unto heaven, so that he was stooped in posture. But the eyes of the Pharisee, together with his heart, were lifted up to heaven in boastful exaltation. Nevertheless, the manner in which the Pharisee arranged the words of his prayer can still instruct us. First he says what he is not, and then he declares what he is. After stating, God, I thank Thee, that I am not as other men are, pointing to the failings of others, then he declares his good deeds, that he fasts twice a week and gives tithes of all that he possesses. The order of his prayer shows us that we must first refrain from wickedness, and then set our hand to virtue. One must not only turn away from evil, but also do good (Ps. 33:14). It is the same for a man who wants to draw pure water from a muddy spring: only after he has cleaned out the mud can he draw pure water.

Consider this as well: the Pharisee did not say, “I thank Thee that I am not an extortioner or an adulterer, as other men are.” He could not endure even the association of his name with such vile terms, and so he uses them in the plural, casting these terms at other men, and avoiding the singular, which might associate him with sin. Having said, I thank Thee, that I am not as other men are, by contrast he points to himself, saying, I fast twice in the Sabbath, meaning, twice in the week, for the week was called “the Sabbath,” deriving its name from the last day of the week, the day of rest. The day of rest was called Sabbat, and the week was called Sabbata, being the plural form of Sabbat. Whence it is that mian Sabatton is the first day of the week, which we call “the Lord’s Day” (Sunday). Among the Hebrews mian means the same thing as first.

There is also a more profound explanation of this parable. Against the passion of adultery, the Pharisee boasted of his fasting, for lustful desires arise from eating and drinking to excess. By restraining his body through fasting on Mondays and Thursdays, as was the practice of the Pharisees, he kept himself far from such passions. He also resisted extortion and injustice by giving tithes of all his possessions. “I am so opposed to extortion and to wronging others,” he says, “that I give alms of everything I have.” Some believe that a simple and single tithe is prescribed by the law; but those who carefully examine the law will find three forms of tithing prescribed. You may learn this from Deuteronomy if you apply yourself diligently (Dt. 12:11,17).
So much for the Pharisee. Now we turn to the publican and observe that he is the Pharisee’s exact opposite. He stood afar off, and kept himself at a great distance, not only in physical location, but in his demeanor, in his words, and by his compunction of heart. He was ashamed to lift up his eyes to heaven, for he considered his eyes unworthy of heavenly vision because they had desired to see and enjoy the good things of earth. And he smote upon his breast, striking his heart, as it were, because of its evil designs, and awakening it because it had been sleeping. The publican said no other words than, God be merciful to me a sinner. By doing this he went down to his house counted righteous, rather than the other. For every proud heart is unclean in the Lord’s eyes, and the Lord resisteth the proud but He giveth grace to the humble (Prov. 3:34, I Pet. 5:5).

But one might wonder why it is that the Pharisee is condemned for speaking a few boastful words, while Job receives a crown for speaking many such words (Job 29). The answer is that the Pharisee stood and spoke these vain words under no compulsion, and he condemned others for no reason. But with Job, his friends pressed him and bore down upon him more fiercely than did his own calamities, telling him that he was suffering these things because of his sins. Job was compelled to enumerate his good deeds, but he did so for the glory of God, and so that men would not be misled from the path of virtue. For if men came to hear that Job was suffering because what he had done was sinful, they would not act as Job had. As a result they would become haters of strangers instead of hospitable to strangers, merciless instead of merciful, and unrighteous instead of righteous; for such were the good deeds of Job. Therefore Job enumerated his virtues so that others would not be misled and harmed, and this was why he spoke as he did. Shall we not say that his words, which may seem boastful, in fact are radiant with humility? Oh that I were as in months past, he said, wherein God preserved me! (Job 29:2) Do you see that he attributes everything to God and does not judge others? Instead he is judged by his friends. But condemnation rightly falls upon the Pharisee, who attributed everything to himself and not to God, and judged others for no reason whatsoever. For every one that exalteth himself shall be humbled and condemned by God; and he that humbleth himself when he is condemned by others shall be exalted and counted righteous by God. The Lord is saying, “You, 0 Christian, be the first to tell your sins, so that you may be counted righteous.”

Some think that this man was cunning and sought to trap the Lord with words. But this is not how he appears; rather, he was a lover of money, and Christ Himself rebuked him as such. Mark says that the man came running, and knelt before Jesus, and asked Him his question, and that Jesus, beholding him, loved him. [Mk. 10:17-22] The man is a lover of money, and he approaches Jesus eager to learn how he, along with his wealth, might inherit eternal life. For there is no one who loves prolonged life as much as a man who loves money. Therefore this man thought that Jesus could show him some way in which he could live forever enjoying his possession of wealth. But when the Lord told him that non-possession is what bestows eternal life, he went away as if he regretted both his question and Jesus answer. In his mind he needed eternal life for the very reason that he had great wealth. If he were to give up his possessions, why would he want eternal life, he thought, since that life was to be the life of a pauper? He approached the Lord as if the Lord were merely a man and a teacher. Therefore the Lord shows him that he ought not to approach Him in this manner, saying, None is good, save One, that is, God. By this He means, "You call Me good; why then do you also call Me a teacher? It appears that you think that I am one among many men. But if this were so, I would not be good, for no man is good in and of himself. Only God is. If you want to call Me good, you must call Me good because I am God; do not approach Me then as if I were merely a man. But if you think I am only a man, do not call Me good. For in truth God is good, and the source of goodness, and the first cause of goodness itself. If any man is good, he is not good in and of himself, but only because he receives a share of God’s goodness. Moreover, what goodness a man has is changeable."
Thou knowest the commandments: Do not commit adultery, Do not murder, Do not steal, Do not bear false witness, and so forth. The law remedies first those sins into which we fall easily, and then those less frequent sins to which fewer men fall. And so adultery and murder are mentioned first, because lust and anger are difficult to control: lust is a raging fire, inflaming both the outer and inner man, and anger is a great wild beast. But stealing comes from a less fierce passion and bearing false witness occurs rarely. Therefore, the law remedies first those sins into which we fall most easily, and which are the most grave. But the other sins, such as stealing and bearing false witness, He places second because they lead astray less often and are less grave than murder and adultery. To sin against ones parents He mentions last of all; for although it is a grave sin, it does not occur often. Rarely is there found a man so cruel that he abuses his parents. Because the young man said that he had kept all these commandments from his youth, the Lord enjoins him to keep that commandment which stands at the head of all: non-possession. Behold the laws of the true Christian life. Sell all that thou hast, the Lord says. If anything remains, you are its slave. And distribute, not to your rich relatives, but unto the poor. I think that the word distribute implies that the meting out of wealth is to be done with discernment and not haphazardly. And because a man must have all the other virtues as well as non-possession, the Lord then said, And come, follow Me, meaning, "Be My disciple in all things, and always keep following Me. Do not follow Me today only, and leave Me tomorrow." Because the ruler was a lover of money, the Lord promised him treasure in heaven, but the ruler did not give heed, because he was a slave of his money. Therefore when he heard what the Lord had asked of him, he was sorrowful. For the Lord had counselled him to deprive himself of his wealth; yet that was the very reason he wanted eternal life in the first place, so that he could live forever enjoying his many possessions. That he was sorrowful shows that he was sincere and not devious. Not one of the Pharisees was ever sorrowful; instead, they raged even more against the Lord when they heard His answers to their questions. I am not unaware that the great light of the world, John Chrysostom, believed that this young man truly desired eternal life, but that he was held fast by the love of money, a passion that was stronger than his love for eternal life. What we have said here is not inconsistent, namely, that the young man desired to have eternal life along with his wealth.