Chrysostom understands this to mean that the evil man has done at least some good, and therefore is rewarded in this life, while the good man has done at least some evil, and therefore is punished in this life. Chrysostom concludes by examining Abraham’s words that Lazarus received the evil that he was due in this life, and the rich man received the rewards he was due.You should say, ‘I am looking for a human being why have you shown me a beast instead of a man?’ Learn what really is the virtue of a human being, and do not be confused” (107-8). If he has a savage temper, he is a lion if he is rapacious, he is a wolf if he is deceitful, he is a cobra. If he loves the poor, he is a human being but if he is wholly involved in commerce, he is an oak tree.

The varieties of sinners characterized as beasts rather than men: “You see, you should not examine his nature but his character, not his appearance but his disposition and not his disposition only, but investigate his whole way of life.Apparently he is not ill, he has a good reputation in spite of his thefts, he enjoys honor and authority, he does not endure any of the troubles which afflict mankind-no fever, no paralysis, nor any other disease-a chorus of children surrounds him, his old age is comfortable but you should grieve most for him, because he is indeed ill and receives no treatment” (102). Do no say, this one is lucky because he is rich, he strips orphans of their property, and he oppresses widows. We are not to judge someone as fortunate based only on their external condition: “In the same way, imagine two sinners, one being punished, the other not being punished. Chrysostom reiterates a theme from the previous sermons.Never fear punishment, but fear sin, the mother of punishment” (101). Chrysostom searches out the source and cause of the disaster: “So I was not afraid because of the earthquake, but because of the cause of the earthquake for the cause of the earthquake was the anger of God, and the cause of His anger was our sins.The sermon comes after an earthquake has hit the community: “Have you seen the mortality of the human race? When the earthquake came, I reflected with myself and said, where is theft? Where is greed? Where is tyranny? Where is arrogance? Where is domination? Where is oppression? Where is the plundering of the poor? Where is the arrogance of the rich? Where is the domination of the powerful? Where is intimidation? Where is fear?” (97).

These latter two sermons were given on different occasions.

The first four sermons dealt directly with Chrysostom’s exegesis of the parable of Lazarus and the rich man. This post deals with the third and final pair. There are six sermons in this text, based on the parable of the Rich Man and Lazarus. Readings in Social Ethics: John Chrysostom, On Wealth and Poverty, part 3 of 3.

On wealth and poverty john chrysostom