Bede — Commentary on Scripture

Luke 12:58 · 2 passages

When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.

When you go with your adversary to the ruler, on the way, make an effort to be delivered from him, lest perhaps he deliver you to the judge, and the judge deliver you to the officer, and the officer throw you into prison. These things, like the previous admonitions, teach us to trample the allurements of the world underfoot, and to await the coming of the fearful judge with constant expectation. Indeed, our adversary on the way is the word of God opposed to our carnal desires in this present life. One who submits himself humbly to its precepts is thereby delivered from it. Otherwise, he is given over to the judge, and the judge delivers him to the officer, because from the despised word of the Lord, the sinner shall be held guilty in the judgment. The judge delivers him to the officer because he permits him to be dragged by the evil spirit to punishment, so that the spirit may exact the compelled soul to punishment from the body, which voluntarily consented to guilt. The officer throws him into prison because he is thrust back into hell by the evil spirit until the day of judgment co…

When you go with your adversary to the ruler, on the way, make an effort to be delivered from him, lest perhaps he deliver you to the judge, and the judge deliver you to the officer, and the officer throw you into prison. These things, like the previous admonitions, teach us to trample the allurements of the world underfoot, and to await the coming of the fearful judge with constant expectation. Indeed, our adversary on the way is the word of God opposed to our carnal desires in this present life. One who submits himself humbly to its precepts is thereby delivered from it. Otherwise, he is given over to the judge, and the judge delivers him to the officer, because from the despised word of the Lord, the sinner shall be held guilty in the judgment. The judge delivers him to the officer because he permits him to be dragged by the evil spirit to punishment, so that the spirit may exact the compelled soul to punishment from the body, which voluntarily consented to guilt. The officer throws him into prison because he is thrust back into hell by the evil spirit until the day of judgment comes, from which point onwards he will be tortured along with it in the fires of hell.

Or else, our adversary in the way is the word of God, which opposes our carnal desires in this life; from which he is delivered who is subject to its precepts. Else he will be delivered to the judge, for of contempt of God's word the sinner will be accounted guilty in the judgment of the judge. The judge will deliver him to the officer, that is, the evil spirit for punishment. He will then be cast into prison, that is, to hell, where because he will ever have to pay the penalty by suffering, but never by paying it obtain pardon, he will never come out from thence, but with that most terrible serpent the devil, will expiate everlasting punishment.

Luke 12:59

I tell thee, thou shalt not depart thence, till thou hast paid the very last mite.

I tell you, you will not get out of there until you have paid the very last penny. That is, until you have paid for even the smallest sins. Because you will always be able to pay the penalties by suffering, but never able to obtain forgiveness in return (for there will be no place for forgiveness there), you will never come out from where you will bear the eternal penalties for your deeds.

Luke 13:1 · 2 passages

There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.

There were present at that very time some who told him about the Galileans whose blood Pilate had mingled with their sacrifices. These Galileans, who were killed by the impious governor at their own sacrifices, indeed paid the penalties for their own crimes with a wicked and impious death. However, it was not their death itself, because even good people could die in such a manner, as the glory of blessed martyrs declares, but their wicked life, for which they would be sent into the second death, that harmed them: indeed, it was for the correction of the living, so that a foolish person might become wiser when seeing someone scourged with a plague: or certainly for the example of those unwilling to be corrected, and therefore destined to perish very badly, they were punished with such a death. Finally, it follows:

But because they repented not in the fortieth year of our Lord's Passion, the Romans coming, (whom Pilate represented, as belonging to their nation,) and beginning from Galilee, (whence our Lord's preaching had begun,) utterly destroyed that wicked nation, and defiled with human blood not only the courts of the temples, where they were wont to offer sacrifies, but also the inner parts of the doors, (where there was no entrance to the Galileans.) For Pilate, who is interpreted, "The mouth of the hammerer," signifies the devil ever ready to strike. The blood expresses sin, the sacrifices good actions. Pilate then mingles the blood of the Galilæans with their sacrifices when the devil stains the alms and other good works of the faithful either by carnal indulgence, or by courting the praise of men, or any other defilement. Those men of Jerusalem also who were crushed by the falling of the tower, signify that the Jews who refuse to repent will perish within their own walls. Nor without meaning is the number eighteen given, (which number among the Greeks is made up of Ι and Η, that is, o…

But because they repented not in the fortieth year of our Lord's Passion, the Romans coming, (whom Pilate represented, as belonging to their nation,) and beginning from Galilee, (whence our Lord's preaching had begun,) utterly destroyed that wicked nation, and defiled with human blood not only the courts of the temples, where they were wont to offer sacrifies, but also the inner parts of the doors, (where there was no entrance to the Galileans.)

For Pilate, who is interpreted, "The mouth of the hammerer," signifies the devil ever ready to strike. The blood expresses sin, the sacrifices good actions. Pilate then mingles the blood of the Galilæans with their sacrifices when the devil stains the alms and other good works of the faithful either by carnal indulgence, or by courting the praise of men, or any other defilement. Those men of Jerusalem also who were crushed by the falling of the tower, signify that the Jews who refuse to repent will perish within their own walls. Nor without meaning is the number eighteen given, (which number among the Greeks is made up of Ι and Η, that is, of the same letters with which the name of Jesus begins.) And it signifies that the Jews were chiefly to perish, because they would not receive the name of the Saviour. That tower represents Him who is the tower of strength. And this is rightly in Siloam, which is interpreted, "sent;" for it signifies Him who, sent by the Father, came into the world, and who shall grind to powder all on whom He falls.

Luke 13:2

And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?

And responding, he said to them: Do you think that these Galileans were sinners above all other Galileans, because they suffered such things? I tell you, no, but unless you repent, you will all likewise perish. Indeed, those who did not repent similarly perished, because in the fortieth year of the passion of the Lord, the Romans came, identified by Pilate who, as belonging to their nation and kingdom, began from Galilee, whence the preaching of the Lord had commenced, and destroyed so completely the impious nation that not only the courts of the temple where sacrifices were usually offered, but also the inner parts of the house where Galileans had no access, were defiled with human blood. For truly, Pilate, whose name is interpreted as the mouth of a hammerer, symbolizes the devil, always ready to strike, the blood signifies sin, and the sacrifices express good actions, Pilate mingled the blood of the Galileans with their sacrifices, when the devil taints alms, prayers, fasting, and other good deeds of the faithful, either with deadly indulgence of the flesh and blood, or with medit…

And responding, he said to them: Do you think that these Galileans were sinners above all other Galileans, because they suffered such things? I tell you, no, but unless you repent, you will all likewise perish. Indeed, those who did not repent similarly perished, because in the fortieth year of the passion of the Lord, the Romans came, identified by Pilate who, as belonging to their nation and kingdom, began from Galilee, whence the preaching of the Lord had commenced, and destroyed so completely the impious nation that not only the courts of the temple where sacrifices were usually offered, but also the inner parts of the house where Galileans had no access, were defiled with human blood. For truly, Pilate, whose name is interpreted as the mouth of a hammerer, symbolizes the devil, always ready to strike, the blood signifies sin, and the sacrifices express good actions, Pilate mingled the blood of the Galileans with their sacrifices, when the devil taints alms, prayers, fasting, and other good deeds of the faithful, either with deadly indulgence of the flesh and blood, or with meditation of hatred, or with the fury of envy, or with the ambition of human praise, or with any other wicked plague, so that although they seem to be offered to the Lord, the crafty adversary makes it so that they benefit nothing to those who offer them, something we wish we did not know happens with us daily.

Luke 13:4

Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?

Just as those eighteen upon whom the tower in Siloam fell, and killed them. Do you think that they were worse debtors than all the men who live in Jerusalem? No, I tell you, but unless you repent, you will all likewise perish. And these Jerusalemites, like those Galileans, were not the only sinners, but they were punished to serve as a warning to the rest. Those who were crushed by the fall of the tower predict that all Jews who refuse to repent will perish with their cities. The number eighteen is not without reason, which in Greek is represented by ι and η, that is, the same letters with which the name Jesus begins. For they indicate that they especially deserved to be condemned for preferring to reject rather than accept the name of the Savior. Mystically, however, the tower of Siloam is such as the Psalmist sings: Thou hast led me because thou hast become my hope, a tower of strength in the face of the enemy (Psalm 60). For the very name Siloam, which is interpreted as "sent," where the man blind from birth received light, clearly signifies him who says: I am the light of the wor…

Just as those eighteen upon whom the tower in Siloam fell, and killed them. Do you think that they were worse debtors than all the men who live in Jerusalem? No, I tell you, but unless you repent, you will all likewise perish. And these Jerusalemites, like those Galileans, were not the only sinners, but they were punished to serve as a warning to the rest. Those who were crushed by the fall of the tower predict that all Jews who refuse to repent will perish with their cities. The number eighteen is not without reason, which in Greek is represented by ι and η, that is, the same letters with which the name Jesus begins. For they indicate that they especially deserved to be condemned for preferring to reject rather than accept the name of the Savior. Mystically, however, the tower of Siloam is such as the Psalmist sings: Thou hast led me because thou hast become my hope, a tower of strength in the face of the enemy (Psalm 60). For the very name Siloam, which is interpreted as "sent," where the man blind from birth received light, clearly signifies him who says: I am the light of the world (John 12). And again: And he who sent me is with me (John 8). Concerning whose fall, under the metaphor of a stone, it is said elsewhere: Everyone who falls on that stone will be broken to pieces. But on whom it falls, it will grind him to powder (Luke 20). Otherwise: each of us must build a tower of virtues after having first calculated the costs, lest he be mocked by passers-by if he cannot finish it. This tower will stand firm if properly built. But if erected in pride, lacking a solid foundation, it will fall upon the one who built it.

Luke 13:6 · 3 passages

He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.

He also spoke this parable. A certain man had a fig tree planted in his vineyard. This fig tree could indeed represent human nature. Well planted, that is, created in the likeness of its author. But when God sought fruit from it for three years, it refused to give because it disdained to obey before the law, under the law, and under grace. But if you look higher, you will notice it, and if generally for all, especially it bears the type of the synagogue. For when that terrible and fearful sentence precedes: "If you do not repent, you will all likewise perish," immediately he adds the parable of the unfruitful and to be uprooted tree, very clearly teaching those to whom he spoke, like the unfruitful fig tree, that if they did not repent, they would be cut down. Therefore, the vineyard of the Lord of Hosts is the house of Israel, as we are taught by the song of Isaiah. But the synagogue established in the same house is the fig tree in the vineyard. But he who allowed his vineyard to be plundered by travelers also commanded the fig tree to be cut down.

And he came seeking fruit on it, and found none. He who instituted the synagogue through Moses, the Lord born in the flesh appeared, and frequently teaching in the synagogue, sought the fruit of faith, but found it not in the minds of the Pharisees.

The Lord Himself who established the synagogue by Moses, came born in the flesh, and frequently teaching in the synagogue, sought for the fruits of faith, but in the hearts of the Pharisees found none; therefore it follows, And came seeking fruit on it, and found none.

Which indeed came to pass under the Romans, by whom the Jewish nation was cut off, and thrust out from the land of promise.

Luke 13:7 · 2 passages

Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?

Then he said to the vinedresser: Behold, for three years I have come seeking fruit on this fig tree and find none. By the vinedresser is expressed the order of apostles and teachers, whose prayers and admonitions suggest the constant care of the people of God. For the Lord very often complained about the unfruitful people of the Jews, that through the three years of his visitation, that is, in the legal edicts, in the prophetic attestations, and in the very grace of the shining Gospel, it remained negligent.

Cut it down therefore, why does it even occupy the land? Not by the apostles, but by the Romans the Jewish nation was cut down and cast out from the land of promise. But he says, cut it down, proposing to it the impending downfall with the counsel of repentance. Which by just judgment lost the land with the kingdom, out of love for which it did not fear to persecute the citizens of heaven, and to kill the King of heaven and earth, saying through its chief priests and Pharisees: If we allow him thus, all will believe in him, and the Romans will come and take away both our place and our nation. Also, by the land occupied by the barren fig tree can be figured the crowd of the Jewish people, who, pressed under the shadow of wicked rulers, could not receive the light of truth, and hindered by their bad example from being warmed by the sun of heavenly love. As the Saviour elsewhere says to them: Woe to you, scribes and Pharisees, hypocrites, who shut the kingdom of heaven before men. For you do not enter, nor do you allow those to enter who are going in (Matthew 23).

Luke 13:8 · 2 passages

And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:

And I will put manure. That is, I will recall to mind the abomination of the evils it has done, and I will rouse the grace of compunction as from the rottenness of manure.

And he answering said to him: Lord, let it alone this year also, until I dig around it. It is the voice of the apostles, who after the passion of the Lord earnestly prayed for the Jews, that the vengeance of the Lord's crucifixion might not be sought upon the impenitent. Until I dig (he says) around it, that is, by the root of the unfruitful mind humble it with the sharp hoe of rebuke, and by inflicting, namely, the pressures of the present and the terror of perpetual damnation. Every trench indeed is at the bottom. And certainly rebuke, while it shows the mind to itself, humbles it.

Luke 13:9

And if it bear fruit, well: and if not, then after that thou shalt cut it down.

And if it indeed produces fruit. But if not, in the future you will cut it down. When He said, "And if it indeed produces fruit," He did not add anything, but suspended the judgment. However, when He added, "But if not," He immediately attached the judgment of future condemnation, saying, "In the future you will cut it down," because evidently He saw the synagogue much more inclined to deny than to confess God. Hence, elsewhere, applying the same figure in facts as He does here in words, He condemned the unfruitful fig tree with the curse of eternal barrenness, showing that even if the apostles correct by digging and rebuke by heaping manure, it would never yield the fruit of repentance but must be cut down by the severity of the strict axe.

Luke 13:10-17 · 2 passages

And he was teaching in one of the synagogues on the sabbath.

But the daughter of Abraham is every faithful soul, or the Church gathered out of both nations into the unity of the faith. There is the same mystery then in the ox or ass being loosed and led to water, as in the daughter of Abraham being released from the bondage of our affections.

Now He was teaching in one of their synagogues on the Sabbaths, and behold, there was a woman who had had a spirit of infirmity for eighteen years. After the parable of the fig tree was spoken, the Lord is narrated to have been teaching in the synagogue, to intimate that the parable was not referring to anything else but indicating seeking fruit on the fig tree and not finding it, meaning the word was given to the synagogue and not received. However, so that you might not think she would be entirely cut off due to the fault of barrenness but know the remnant is to be saved through the choice of grace, immediately following there is the healing of the primitive Church under the image of a curved woman. This woman had been bent over for eighteen years, a number which is completed by the sixfold multiplication of three, showing that she languished in weak works in the testimony of the law, the prophecy of the prophets, and the revelation of grace. For the number six, in which the world's creation is perfected, signifies the perfection of works. There are three times (as I have said) of…

Now He was teaching in one of their synagogues on the Sabbaths, and behold, there was a woman who had had a spirit of infirmity for eighteen years. After the parable of the fig tree was spoken, the Lord is narrated to have been teaching in the synagogue, to intimate that the parable was not referring to anything else but indicating seeking fruit on the fig tree and not finding it, meaning the word was given to the synagogue and not received. However, so that you might not think she would be entirely cut off due to the fault of barrenness but know the remnant is to be saved through the choice of grace, immediately following there is the healing of the primitive Church under the image of a curved woman. This woman had been bent over for eighteen years, a number which is completed by the sixfold multiplication of three, showing that she languished in weak works in the testimony of the law, the prophecy of the prophets, and the revelation of grace. For the number six, in which the world's creation is perfected, signifies the perfection of works. There are three times (as I have said) of the Lord’s visitation, in which Judea, knowing more earthly than heavenly things: to work, was bent over for eighteen years from the uprightness of her mind.

Luke 13:11

And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.

And she was bent over, unable to straighten up at all. Because she was wise to earthly matters, seeking weakness, and not yet driven to think of heavenly ones, hearing through the prophet: "If you are willing and obedient, you will eat the best from the land." To whom, in contrast, the Apostle says to the members of the Church: "Set your minds on things above, not on earthly things." (Colossians 3).

Luke 13:12

And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.

When Jesus saw her, he called her over and said to her, "Woman, you are freed from your infirmity." And he laid his hands on her, and immediately she was made straight, and she glorified God. He saw her through predestined grace, called her through enlightening teaching, laid hands on her with spiritual gifts to help, raised her to glorify God, by promoting her firm in good works until the end. "Those he predestined," says the Apostle, "he also called; those he called, he also justified; those he justified, he also glorified." (Romans 8).

Luke 13:14

And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.

But the ruler of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, "There are six days for work. So come and be healed on those days, not on the Sabbath." Jesus healed on the Sabbath, showing that it was now time, according to the prophecy of the Song of Songs, for the day to breathe and the shadows to be removed. But the ruler of the synagogue did not understand this much more excellent sacrament, that by healing on the Sabbath the Lord was intimating, that after the six ages of this world, he would grant the eternal joys of immortal life. In whose figure Moses commanded rest on the Sabbath not from good but from servile, that is harmful, actions, thus prefiguring that time when our secular works would cease, but not the religious works of praising God. Therefore, the ruler of the synagogue is mistaken and misleads, because the law prohibited burdening oneself on the Sabbath, that is being weighed down by sins, not healing a person.