Luke 6:24Meaning & Commentary from the Church Fathers

Christ exemplified this when He wept over Jerusalem, lamenting their blindness despite His many calls for repentance. The prophets shared in this sorrow; we too ought to share in this lamentation. This is a time for mourning and tears. It is appropriate for us to cry, “Call for the mourners, summon those skilled in this lamentation” (Jeremiah 9:17). Through our sorrow, we might yet reach those who build grand homes and acquire land through deceit. We are in a season to grieve; yet, you who have faced injustice must also join in my sorrow; blend your tears with mine. Let us weep not for ourselves, but for those who have erred; they have not wronged you but have ultimately destroyed their own souls. For your transgressions, the kingdom of heaven will be your reward, while they, for their wrongful gains, face the fires of Gehenna. Thus, it is preferable to be wronged than to be the one wronging others. Let us weep for them, not with mere human sadness, but with the lament spoken of in the Holy Scriptures, which the prophets embraced in their grief. Let us weep profoundly alongside Isaiah, speaking as he did: “Woe to you who add house to house, who join field to field, so that there is no room left for anyone else, as if you alone inhabit the earth. These large and beautiful homes will stand empty; they will be void of inhabitants” (Isaiah 5:8, 9). Let us share in the weeping of Nahum, echoing with him: woe to him who elevates his abode! Better still, let us weep for them as Christ did for those of His time, declaring: “Woe to you, rich men, for you have already received your wages and your comfort!” Therefore, I implore you, let us weep without ceasing; and if it is fitting, let us even strike our chests at the sight of our brothers' waywardness. Let us not mourn for the deceased, but rather for the greedy, the insatiable, and the covetous. Why weep for the dead who can no longer make amends? Our sorrow should be for those still capable of transformation. Yet, as we grieve, are they perhaps taking delight? It is tragic that they find joy in what deserves our sorrow. If they showed any remorse from our tears, we might cease weeping, hoping for their correction. But since they remain indifferent, we will persist in our sorrow—not only for the wealthy but for the lovers of money, the swindlers, and the predators. Wealth itself is not inherently evil; it can be used for good, like aiding those in need. But greed is wicked; it brings forth endless penalties. Therefore, let us shed our tears. Perhaps through this mourning, some may find repentance. If those trapped in this sin do not break free, may others be spared from such a fate and receive the necessary warnings. God willing, may they too be liberated from this affliction, and may none among us fall victim to it, so that all may partake in the promised blessings through the grace and compassion of our Lord Jesus Christ, to whom belongs glory forever. Amen.

He warns, "Woe unto you that are rich, for ye have received comfort." This statement fittingly complements His earlier teaching: having established that poverty for the sake of God is the foundation of all blessings and assured that the hunger and sorrow of the faithful will not go unnoticed, He shifts to the contrary perspective, declaring that such indulgence leads to grief and condemnation. He rebukes the wealthy and those who seek excessive pleasures and joy, ensuring that even those who approach Him, especially the holy apostles, are not without His favor. If, suffering for the sake of God—through hunger and tears, signifying the trials endured for godliness—yields favor with God, and He promises manifold blessings for those who accept such trials, then it logically follows that those who cherish vices opposed to these virtues are deserving of serious censure. Thus, to encourage men to pursue the rewards of virtue, striving for labor and voluntary simplicity for God's sake, while simultaneously steering clear of wealth and lives steeped in luxury, He professes that some will inherit the kingdom of heaven, while others will face dire consequences, declaring, "For ye have received your comfort." This reality is illustrated in the parables found in the Gospel, depicted vividly. We learn of a rich man, adorned in fine attire, at whose gate lay Lazarus, afflicted by poverty and suffering, yet the rich man showed him no compassion. Conversely, Lazarus was taken to Abraham's side, while the rich man found himself in torment. Upon seeing Lazarus in comfort, he pleaded, "Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue, for I am tormented in this flame." What was Abraham's response? "Son, thou hast received good things in thy life, and Lazarus evil things; but now he is comforted, and thou art tormented." Thus, it holds true what Christ says regarding those who indulge in wealth and merriment: "ye have received comfort," and those who are filled now will eventually go hungry, while those who laugh now will weep. We must examine this for ourselves. Our Savior illustrates a scenario: "Two men went up to the temple to pray; one was a Pharisee, the other a tax collector. The Pharisee stood and prayed, 'I thank Thee, O God, that I am not like other men, extortioners, unjust, adulterers, or even like this publican. I fast twice a week and give a tenth of all I possess.' But the tax collector stood at a distance, not even lifting his eyes to heaven. Instead, he beat his breast, saying, 'God, be merciful to me, a sinner.' I tell you, this man went down to his house justified rather than the other." The proud Pharisee, inappropriately exalting himself over the tax collector, condemned one he ought to have compassion for; meanwhile, the tax collector acknowledged his own frailty, thus paving the way for his own justification, as it is written, "Declare first thy sins, that thou mayest be justified." Therefore, let us liberate those who suffer from the burden of our judgments, so that God may likewise release us from our faults, for He does not condemn but shows mercy. As it is noted, "if any man has not, he does not sin by not giving; for a man receives according to what he has, not according to what he does not have." This principle is confirmed in the teachings of wise Moses, who prescribed that those under the law bring offerings to God proportionate to their means—some offering bulls, others rams, pigeons, or fine flour; even one who brought a humble offering, lacking a calf, was equal to another due to his sincere intention. Woe to you, rich; for you have received comfort. We must reflect on this: Is it true that every wealthy individual, possessing great riches, is permanently cut off from the grace of God? Are they entirely devoid of hope for the future promise? Certainly not; the rich man could display mercy to Lazarus and share in his comfort. The Saviour illuminated a path to salvation even for those with earthly possessions, declaring, "Make for yourselves friends of unrighteous mammon, that they may receive you into their tents when you depart from this life."

Conversely, the rich individual who should express gratitude to God for their blessings, yet chooses to conceal their gifts meant for the benefit of others, closeting away their treasures (cf. Matthew 25:18), is worthy of reproach. Thus, the issue lies not in the possessions themselves but in the attitude of the one who possesses them. Those consumed by greed live in a state of perpetual misery, tormented by the anxiety of preserving what will ultimately be left to others. Misers may find temporary comfort in this life, indulging in the fleeting pleasure of their hoarding, yet they forfeit their reward in the life to come.

Additionally, it can be understood that the term 'rich men' may refer to the Jewish people, heretics, or worldly philosophers, who, reveling in their verbosity and eloquent speech, abandon the purity of true faith, amassing worthless treasures. Is it not true that the heretic speaking of the Lord's birth in secular language is wealthy in rhetoric yet lacking in true substance? He may believe himself to be richly endowed in this life, but in the hereafter, he will discover the emptiness of his faith and realize that his torment stems from the immoral teachings he propagated in this world. There will come a time when those who currently mock our proclamations (cf. Luke 6:25) will weep bitterly for their scorn. Indeed, it has been fittingly said, Woe to you, when all men speak well of you (Lk. 6:26).

Do these words not resonate with those who recently participated in the Council of Ariminum and, in a grave act of betrayal, forfeited God’s grace in pursuit of the emperor’s favor? Such individuals, striving to gain the approval of the powerful, are at risk of eternal condemnation.

Saint Matthew encouraged the nations towards virtue and faith, promising rewards (see Matthew 5:3-12), whereas Luke cautioned them against wickedness and sin, warning of forthcoming consequences. It is telling that he begins with a list of heavenly virtues before outlining the beatitudes; first, he bolstered the nations through divine miracles, teaching them to walk in the path of virtue beyond mere legalism. As the hearts of the weak still trembled, he remained vigilant; now is the season to awaken righteousness with the resounding call of the trumpet. This is evident from the introduction to the book and unfolds throughout its narrative. Initially, the feeble souls, nourished on the foundational teachings of the law (cf. 1 Cor. 3:2), are guided by the law towards grace, listening to its precepts so they may surpass it. Eventually, the Church, now fortified, is no longer sustained by milk but thrives on solid food (cf. Heb. 5:12), with love being the nourishment that strengthens. Among the three vital virtues—faith, hope, and love—love stands supreme (1 Corinthians 13:13).

These individuals, through their acts of compassion, found themselves enriched both in this life and in the life to come. However, He reproaches those who, driven by a reckless disposition, seize the gifts from God—whether material possessions or other blessings—yet refuse to show mercy to their neighbors. It is not the material gifts from the Lord that bring harm to their bearers, but rather, it is unrighteousness that gives rise to greed and its offspring, unkindness. Genuine believers choose to forsake earthly gains, not out of disdain for God’s creation, but through their faith in Christ who instructs them to do so, thereby finding fulfillment in their daily sustenance provided by Him.

Some may find themselves rich without material wealth by wisely cultivating knowledge, a kind word, or other charitable acts, receiving these with the intent to share with those in need. But if one acts harshly toward others, woe to that person (as previously mentioned), for they will find their consolation. Similarly, the Apostle James warns those amassing wealth: ‘Come now, rich man, weep and wail for your sorrows that are coming upon you’ (James 5:1, 2). His call to weep and wail serves as an urgent invitation to repentance. Understanding that the grip of greed is not easily broken, he reminds us, so to speak, that we should ‘cast away your wealth’; it holds no value if not shared with others. Many of us may possess such wealth, clinging tightly to our desires like hidden treasures in mental confines.

The essence of Christ is marked by a willingness to endure all trials, embracing sorrow with grace. Pursuits of comfort, pretense, grandeur, and satisfaction are foreign to His mission. His journey is one of traversing a barren and desolate terrain. The forty years of the Israelites' wandering in the wilderness serve as a poignant example. Who walks this path? Those who glimpse the Promised Land beyond the desert, abundant with milk and honey. Along the way, they receive sustenance, not from earthly sources but from heavenly grace, nourishing their spirit rather than their body. True glory resides within.

However, in this context, the reference is clearly to the wealthy devoid of such virtues, who fail to properly steward their wealth, thereby allowing their love for riches to hinder them from being true disciples of Christ the Savior (cf. Matt. 19:23-24). Woe is declared upon them for they have already found their consolation; their riches have provided them with fleeting, worldly comfort, and as a result, they will be stripped of eternal joy and bliss, having disregarded the kingdom of Christ due to their wealth.