Theophylact of Ohrid

This parable is like those which precede it. For it also presents a man, Who is in fact God, the Lover of man. The two sons represent the two kinds of men, righteous and sinners. The younger son said, Give me the portion of the property that falleth to me. Of old, from the beginning, righteousness belonged to human nature, which is why the older son (born at the beginning) does not become estranged from the father. But sin is an evil thing which was born later. This is why it is the younger son who alienates himself from the father, for the latter-born son grew up together with sin which had insinuated itself into man at a later time. The sinner is also called the younger son because the sinner is an innovator, a revolutionary, and a rebel, who defies his Father’s will.
Father, give me the portion of the property (ousia) that falleth to me. The essential property of man is his rational mind, his logos, always accompanied by his free will (autexousia), for all that is rational is inherently self-governing. The Lord gives us logos for us to use, according to our free will, as our own essential property. He gives to all alike, so that all alike are rational, and all alike are self-governing.3 But some of us use this generous gift rationally, in accordance with logos, while others of us squander the divine gift. Moreover, everything which the Lord has given us might be called our property, that is, the sky, the earth, the whole creation, the law and the prophets. But the later sinful generation, the younger son, saw the sky and made it a god, and saw the earth and worshipped it, and did not want to walk in the way of God’s law, and did evil to the prophets. On the other hand, the elder son, the righteous, used all these things for the glory of God. Therefore, having given all an equal share of logos and self-determination, God permits us to make our way according to our own will and compels no one to serve Him who is unwilling. If He had wanted to compel us, He would not have created us with logos and a free will. But the younger son completely spent this inheritance. Why? Because he had gone into a far country. When a man rebels against God and places himself far away from the fear of God, then he squanders all the divine gifts. But when we are near to God, we do not do such deeds that merit our destruction. As it is written, I beheld the Lord ever before me, for He is at my right hand, that I might not be shaken (Ps. 15:8). But when we are far from God and become rebellious, we both do, and suffer, the worst things, as it is written, Behold, they that remove themselves from Thee shall perish (Ps. 72:25).
The younger son indeed squandered and scattered his property. For every virtue is a simple and single entity, while its opposing vice is a many-branched complexity, creating numerous deceptions and errors. For example, the definition of bravery is simple, that is, when, how, and against whom, one ought to make use of one’s capacity to be stirred to action. But the vice of not being brave takes two forms, cowardice and recklessness. Do you see how logos can be scattered in every direction and the unity of virtue destroyed? When this essential property has been spent, and a man no longer walks in accordance with logos, by which I mean the natural law, nor proceeds according to the written law, nor listens to the prophets, then there arises a mighty famine—not a famine of bread, but a famine of hearing the word (logos) of the Lord (Amos 8:11). And he begins to be in want, because by not fearing the Lord he has departed far from Him. But there is no want to them that fear the Lord (Ps. 33:9). How is there no want to them that fear Him? Because blessed is the man that feareth the Lord; in His commandments shall he greatly delight. Therefore glory and riches shall be in his house, and far from being himself in want, he hath dispersed, he hath given to the poor (see Ps. 111). Therefore the man who makes a journey far from God, not keeping God’s dread face ever before his eyes, indeed is in want, having no divine logos at work in him.
And he went, that is, he proceeded and advanced in wickedness, and joined himself to a citizen of that country. He who is joined to the Lord becomes one Spirit with Him. But he who is joined to a harlot, that is, to the nature of the demons, becomes one body with her (I Cor. 6:16) and he makes himself all flesh, having no room in himself for the Spirit, as it was for those men at the time of the flood (Gen. 6:4). The citizens of that country far from God are none other than the demons. The man who joins himself to these citizens, having advanced and become powerful in wickedness, feeds the swine, that is, he teaches others evil and filthy deeds. For all those who take pleasure in the muck of shameful deeds and carnal passions are like swine. Pigs are never able to look upward because of the peculiar shape of their eyes. This is why, when a farmer grabs hold of a pig, he is not able to make it stop squealing until he turns it upside down on its back. This quiets the pig, as if, by looking upward, the pig can see things it had never seen before, and it is startled into silence. Such are they whose eyes are ever turned to filthy things, who never look upward. Therefore, a man who exceeds many others in wickedness can be said to feed swine. Such are the keepers of brothels, the captains of brigands, and the chief among publicans. All these may be said to feed swine. This wretched man desires to satisfy his sin and no one can give him this satisfaction. For he who is habitual in sinful passions receives no satisfaction from them. The pleasure does not endure, but is there one moment and gone the next, and the wretched man is again left empty. Sin is likened to the pods which the swine eat, because, like them, sin is sweet in taste yet rough and harsh in texture, giving momentary pleasure but causing ceaseless torments. Therefore, there is no man to provide satisfaction for him who takes pleasure in these wicked passions. Who can both satisfy him and quiet him? Cannot God? But God is not present, for the man who eats these things has traveled a far distance from God. Can the demons? They cannot, for they strive to accomplish just the opposite, namely, that wickedness never end or be satisfied.

The man who until now had been prodigal came to himself. This is because he was “outside himself” and had taken leave of his true self so long as he committed foul deeds. Rightly is it said that he wasted and spent his essential property. This is why he was outside himself. For he who is not governed by logos, but lives irrationally without logos, and teaches others to do the same, is outside of himself and has abandoned his reason, which is his very essence. But when a man regains his logos (analogizetai) so as to see who he is and into what a state of wretchedness he has fallen, then he becomes himself again, and using his reason, he comes to repent and returns from his wanderings outside reason. He says hired servants, signifying the catechumens, who have not yet become sons because they have not yet been illumined by Holy Baptism. Indeed the catechumens have an abundance of the rational bread, the sustenance of the Word (Logos), because they hear each day the readings of Scripture.
Listen, so that you may learn the difference between a hired servant and a son. There are three ranks of those who are being saved. The first kind are like slaves who do what is good because they fear the judgment. This is what David means when he says, Nail down my flesh with the fear of Thee, for of Thy judgments am I afraid (Ps. 118:120). The second kind, who are like hired servants, are those who are eager to serve God because of their desire for the reward of good things, as David again says, I have inclined my heart to perform Thy statutes for ever for a recompense (Ps. 118:112). But if they are of the third kind, that is, if they are sons, they keep His commandments out of love for God. This is what David means when he says, 0 how I have loved Thy law, 0 Lord! The whole day long it is my meditation (Ps. 118:97); and again, with no mention of fear, I lifted up my hands to Thy commandments which I have loved (Ps. 118:48), and again, Wonderful are Thy testimonies, and because they are wonderful, therefore hath my soul searched them out (Ps. 118:129). One must understand the hired servants to refer not only to the catechumens, but also to all those in the Church who obey God out of some lesser motive than love. Therefore when a man is among the ranks of those who are sons, and then is disowned because of his sin, and sees others enjoying the divine gifts, and communing of the Divine Mysteries and of the Divine Bread, such a man ought indeed to apply to himself these piteous words, How many hired servants of my father's have bread enough and to spare, and I perish with hunger! I will arise, arise, that is, from my fall into sin, and go to my Father, and will say unto him, Father, I have sinned against heaven, and before Thee. When I abandoned heavenly things, I sinned against heaven, preferring shameful pleasure to heavenly things, and choosing the land of hunger instead of my true fatherland, heaven. Just as we have a saying that the man who prefers lead to gold sins against the gold, so too the man who prefers earthly things to heaven, sins against heaven. Indeed he has gone astray from the road that leads to heaven. Understand that when he sinned, he behaved as if he were not acting in the sight of God, that is, in the presence of God; but once he confesses his sin, then he realizes that he has sinned in the sight of God.
And he arose, and came to his father, for we must not only desire the things that are dear to God but must get up and do them as well. You see the warm repentance—behold now the compassion of the father. He did not wait for his son to come to him, but he went and met him on the way and embraced him. God is called Father on account of His goodness and kindness, even though by nature He is God Who encompasses all things so that He could have restricted a man within His embrace, no matter which way the man might try to turn. As the prophet says, The glory of God shall compass thee (Is. 58:8). Before, when the son distanced himself, it was fitting that God, as Father, release him from His embrace. But when the son drew near through prayer and repentance, it was fitting that God again enclose him within His embrace. Therefore the Father falls on the neck of the one who before had rebelled and who now shows that he has become obedient. And the Father kisses him, as a sign of reconciliation, and by this kiss He first makes holy the defiled one’s mouth, which is as it were the doorway to the whole man, and through this doorway He sends sanctification into the innermost being.

The servants you may understand to mean the angels, the ministering spirits who are sent to serve those who are counted worthy of salvation. For the angels clothe the man who has turned from wickedness with the first robe, that is, with the original garment which we wore before we sinned, the garment of incorruption; or, it means that garment which is honored above all others, the robe of Baptism. For the baptismal robe is the first to be placed around me, and from it I receive a covering of my former shame and indecency. Therefore you may understand the servants to mean the angels who carry out all those things that are done on our behalf, and by means of which we are sanctified. You may also understand the servants to mean the priests. For they clothe the repentant sinner with Baptism and the word of teaching, placing around him the first robe, which is Christ Himself (for all we that have been baptized into Christ have put on Christ, Gal. 3:18). And they put a ring on his hand, which ring is the seal of Christ given at Chrismation so that we might execute good deeds in His name. The hand is a symbol of action, and the ring is a symbol of a seal. Therefore he who has been baptized, and, in general, everyone who has turned from wickedness, ought to have on his hand, that is, on his entire faculty of action, the seal and the mark of Christ, which is placed on him to show that he has been made new in the image of his Creator. You may also understand the ring to signify the earnest of the Spirit (II Cor. 1:21-22). By that I mean that God will give us perfect and complete good things when it is time for them; but for now He gives us gifts as earnest, that is, as tokens of assurance of those good things to come. For example, to some He gives the power to work miracles, to others the gift of teaching, and to others still other gifts; having received these gifts, we have more confident hope in the perfect and complete good things to come. 
And shoes are put on his feet to protect him from scorpions, that is, from the seemingly small and hidden sins described by David (Ps. 18:12), which are in fact deadly. And these shoes also protect him from serpents, that is, from those sins which can be seen by all. And, in another sense, shoes are given to him who has been counted worthy of the first robe: God makes such a man ready to preach the Gospel and to bring benefit to others. This is Christianity—to benefit one’s neighbor. We are not ignorant of what is meant by the grain-fed bullock (ton moschon ton siteuton) which is slain and eaten. It is none other than the very Son of God, Who as a Man took flesh which is irrational and animal by nature, although He filled it with His own glory. Thus Christ is symbolized by the bullock, the Youngling which has never been put under the yoke of the law of sin; and He is grain-fed in the sense that Christ was set apart and prepared for this mystery from before the foundation of the world. And though it may seem somewhat difficult to take in, nevertheless it shall be said: the Bread which we break in the Eucharist appears to our eyes to be made of wheat (sitos) and thus may be called of wheat (siteutos); but in reality it is Flesh, and thus may be called the Bullock. For Christ Himself is both Bullock and Wheat. Therefore every one who is baptized and becomes a son of God, or rather, is restored to the status of son, and in general, every one who is cleansed from sin, communes of this Bullock of Wheat. Then he becomes the cause of gladness to the Father, and also to His servants, namely, the angels and the priests, because he who was dead is alive again, and he who was lost is found. For whoever is dead from the abundance of his wickedness is without hope; but whoever is able, with his changeable human nature, to change from wickedness to virtue, is said to be merely lost. To be lost is less severe than to be dead.

Or to take the whole differently; the character of the son who seems to complain is put for all those who are offended at the sudden advances and salvation of the perfect, as David introduces one who took offence at the peace of sinners.

Or he was in the field, that is, in the world, pampering his own flesh, that he might be filled with bread, and sowing in tears that he might reap in joy, but when he found what was being done, he was unwilling to enter into the common joy.

Or by this parable our Lord reproves the will of the Pharisees, whom according to the argument he terms just, as if to say, Let it be that you are truly just, having transgressed none of the commandments, must we then for this reason refuse to admit those who turn away from their iniquities?

The son then says to the father, For nothing I left a life of sorrow, ever harassed by sinners who were my enemies, and never hast thou for my sake ordered a kid to be slain, (that is, a sinner who persecuted me,) that I might enjoy myself for a little. Such a kid was Ahab to Elijah, who said, Lord, they have killed thy prophets. (1 Kings 19:14.)

Here is the celebrated question—how is it that the son who lived a God-pleasing life in all other respects, and who faithfully served his father, could display such envy? The question will be answered if one considers the reason why this parable was told. This parable and the ones preceding it were told because the Pharisees, who considered themselves pure and righteous, were grumbling at the Lord because He received harlots and publicans. The Pharisees murmured indignantly, believing themselves to be more righteous than the publicans, which is why the Lord presented this parable. Consider that the figure of the son who is seen to grumble is understood to refer to all those who are scandalized at the sudden good fortune and deliverance of sinners. Such men grumble, not because of envy, but because neither they nor we can understand the outpouring of God’s compassion for man. Does not David bring forward the figure of a man scandalized at the peace of sinners (Ps. 72:3)? And Jeremiah likewise, when he says, Why is it that the way of ungodly men prosper? Thou hast planted them, and they have taken root (Jer. 12:1-2). Such thoughts reflect man’s weak and poor understanding, which easily ignites with annoyance and questions the good fortune of the wicked, which seems undeserved.
In this parable, therefore, the Lord is saying to the Pharisees words like these: “Let us suppose that you are as righteous as that elder son and well-pleasing to the Father; I entreat you who are righteous and pure not to grumble, as this elder son did, against the gladness which we are showing over the salvation of the sinner, who is also a son.” Do you see that this parable is not about envy? Instead, by means of this parable, the Lord is instructing the minds of the Pharisees, so that they will not be vexed that the Lord receives sinners, even though they themselves are righteous and have fulfilled every commandment of God. It is no wonder that we too become vexed at those who appear undeserving. God’s compassion is so great, and He gives to us so abundantly of His own good things, that we may even grumble at His generosity. That criticism follows generosity is a fact to which we refer in everyday speech. If we do good to someone who fails to thank us, we often say to him, “Everyone says I am a fool for having been so good to you.” We use this expression, even if no one has actually criticized us, because extreme generosity is so often followed by criticism that to suggest the latter is to prove the former. But let us turn to the particulars of the parable, in brief.

The elder son was in the field, that is, in this world, working his own land, meaning his flesh, so that he might have his fill of bread, sowing with tears so that he might reap with rejoicing. When he learned what was being done, he did not want to enter into the common joy. But the compassionate father goes out and begs him to come in, and explains to him the reason for the joy, that a man who was dead has come back to life. Because as a man he did not understand, and because he was scandalized, the elder son accused the father of not giving him even a young goat, while for the prodigal son he slaughtered the fatted calf. What does the kid, the young goat, signify? You may learn here. Every young goat is considered to be of the portion of sinners who are placed on the left side. The righteous son is saying, then, “I have passed my life in toil and labor, I have been persecuted, suffered hardships, been oppressed by sinners, and on my behalf you have never slaughtered and killed a kid, that is, a sinner who afflicts me, so that I might have some small measure of rest.” For example, King Ahab was just such a goat to the Prophet Elijah. Ahab persecuted Elijah, but the Lord did not quickly give this goat over to the slaughter so that Elijah could have some small rest, and take his ease with his friends, the prophets. Therefore Elijah complained to God, Lord, they have digged down Thine altars, and have slain Thy prophets (III Kings 19:10) And Saul was a goat to David, as were also all those who slandered David. But the Lord allowed them to tempt him, and did not slay them to give David some rest. Therefore David said, How long shall sinners, 0 Lord, how long shall sinners boast (Ps. 93:3)? The elder son in the parable is saying these things: “You did not count me worthy of any consolation in all my toils; you never handed over to me for slaughter any of these who were afflicting me. But now you save the prodigal son who never had to toil.”

This is the entire purpose of the parable—to correct the Pharisees who were grumbling that He had accepted sinners. The parable also instructs us that no matter how righteous we may be, we ought not to rebuff sinners, nor to grumble when God accepts them. The younger son, therefore, represents the harlots and the publicans; the elder son represents those Pharisees and scribes who consider themselves righteous. It is as if God were saying, “Let us suppose that you are indeed righteous and have not transgressed any commandments; if some others have turned away from wickedness, why do you not accept them as your brothers and fellow laborers?” I am not unaware that some have interpreted the elder son to signify the angels, and the younger son, the latter-born nature of men which rebelled against the commandment it was given and went astray. Still others have said that the two sons represent the Israelites and the Gentiles who later believed. But the simple truth is this: the person of the elder son signifies the righteous, and the person of the younger son signifies sinners who have repented and returned. The entirety of the parable is given for the sake of the Pharisees, to teach them not to be vexed that sinners are received, even if they themselves are righteous. Let no one be vexed at the judgments of God—let him be patient with those apparent sinners who prosper, and are saved. How do you know whether a man whom you think is a sinner has not repented, and on this account has been accepted? Or that he has secret virtues on account of which God looks favorably upon him?

By the children of this world then He means those who mind the good things which are on the earth; by the children of light, those who beholding the divine love, employ themselves with spiritual treasures. But it is found indeed in the management of human affairs, that we prudently order our own things, and busily set ourselves to work, in order that when we depart we may have a refuge for our life; but when we ought to direct the things of God, we take no forethought for what shall be our lot hereafter.

Those then are called the riches of unrighteousness which the Lord has given for the necessities of our brethren and fellow-servants, but we spend upon ourselves. It became us then, from the beginning, to give all things to the poor, but because we have become the stewards of unrighteousness, wickedly retaining what was appointed for the aid of others, we must not surely remain in this cruelty, but distribute to the poor, that we may be received by them into everlasting habitations. For it follows, That, when ye fail, they may receive you into everlasting habitations.

Thus then hitherto He has taught us how faithfully we ought to dispose of our wealth. But because the management of our wealth according to God is no otherwise obtained than by the indifference of a mind unaffected towards riches, He adds, No man can serve two masters.

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.