And besides all this, between us and you there is a great gulf fixed: so that they who would pass from here to you cannot; neither can they pass to us, that would come from there.
All Commentaries on Luke 16:26 Go To Luke 16
Cornelius a Lapide
AD 1637
And beside all this, between us and you there is a great gulf fixed. (Chaos, in the Vulgate). Perhaps the rich Prayer of Manasseh , as an increase to his torment was shown as in a vision the heavenly abode of the blessed, whither Abraham and Lazarus were to ascend a little after the death of Christ.
Hear S. Cyprian (De Ascens. Dom.): "The wicked will for ever dwell amidst devouring fire. There the rich man will burn without any one to cool his tongue with even one drop of water. Every evil lust and passion will have its appropriate punishment, and despair will add to the miseries of the lost. God will then have no pity on the penitent. Too late will be their confession, for when the door is shut, in vain will those who are without oil seek to enter. From thence there is no release. Christ once descended into hell; He will not go thither again. The condemned will not again see God in their dark dwelling. The sentence passed will be irrevocable, the judgment of condemnation stands changeless and fixed for all eternity."
Hence S. Bernard says, "Thou in the midst of hell must be expecting that salvation, which is to be won in the midst of our earthly existence. But how canst thou imagine that thou wilt have in the midst of eternal burnings the power of obtaining pardon, when the time of pardon has passed away? There is no offering for sin for thee, who art dead in sins. The Son of God will not be crucified again. He died, He does not die again. His blood, which was poured out on the earth, does not flow down to hell. All sinners have drunk thereof on earth. There is none which the devils and the wicked who are their companions can claim for the extinguishing of the flames which torment them."
Mystically: S. Ambrose, Chrysostom, and Theophylact understand the gulf to mean the fixed and final separation of the just and unjust. See Revelation 21:5-8, S. Matthew 5:25.
Hence S. Gregory, and after him the Interlinear, says, "Between Dives and Lazarus there is a gulf, because after death no man can change his reward, the damned cannot exchange lots with the blessed, nor the blessed with those who are lost."
"The gulf," says Titus , "indicates the difference between the just and unjust for as their desires and wishes were opposed, so now their condition is immutable." "It also," adds S. Augustine (lib. ii. Qust. Evang.), "shows to those who are in prison, that by the unchangeableness of the divine sentence, no merciful aid can be rendered to them by the righteous, however much they may wish to give it."
Allegorically. Lazarus lying at the rich man"s gate represents Christ, who by the lowliness of His Incarnation condescended to the case of the proud Jews, desiring to be fed with the crumbs which fell from the rich man"s table, i.e, seeking from them the least works of righteousness, which at their own table, that Isaiah , when they had it in their power, they were too proud to perform, which works, although very slight, they would do, not out of the set purpose of a good life, but occasionally and by chance, like as crumbs are wont to fall from the table.
The sores are the sufferings of our Lord, which from weakness of the flesh, He deigned to undergo for us. The dogs are the Gentiles, accounted by the Jews sinners and unclean, who throughout the world softly and devoutly lick the wounds of Christ in the sacrament of His body and blood. Abraham"s bosom, the hidden presence of God the Father, into which our Lord was received after His passion. Augustine (lib. ii. Qust. Evang.) And again, symbolically, he goes on to say: "By the rich man we may understand the proud Jews; the purple and fine linen are the grandeur of the kingdom; the sumptuous feasting is the boasting of the Law; Lazarus, i.e. "assisted," some Gentile or publican, who is all the more relieved, as he presumes less on the abundance of his resources; the dogs are those most wicked men, who praise the evil works which another groans over and detests in himself; the five brethren are the Jews, bound by the five books of the Law."
In like manner S. Gregory (Hom40) says, "Lazarus represents the Gentile people. The bursting forth of his sores is the confession of sin. The crumbs were denied him, for the proud Jews disdained to admit the Gentiles to the knowledge of the Law. The dogs are the preachers, who by their teaching, as it were, touch with their tongue the wounds of the soul. Abraham"s bosom, the secret rest, where the rich man sees Lazarus. For the unbelievers see the faithful abiding in rest above them but afar off, because they cannot attain thither by their merits, and they burn in their tongues because they held in their mouth the words of the Law, but kept them not."
And again, "Lazarus represents an apostolic Prayer of Manasseh , poor in speech but rich in faith. The crumbs are the doctrines of the faith. The rich Prayer of Manasseh , some heretic who abounds in eloquent discourses—for all such have a talkative tongue, but a foolish and profitless soul."
