Bede — Commentary on Scripture

Luke 13:31-35 · 2 passages

The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.

Because of his wiles and stratagems He calls Herod a fox, which is an animal full of craft, concealing itself in a ditch because of snares, having a noisome smell, never walking in straight paths, all which things belong to heretics, of whom Herod is a type, who endeavours to destroy Christ (that is, the humility of the Christian faith) in the hearts of believers.

In calling upon Jerusalem, He addresses not the stones and buildings of the city, but the dwellers therein, and He weeps over it with the affection of a father.

Now He who aptly had called Herod a fox, who was plotting His death, compares Himself to a bird, for foxes are ever lying in wait for birds.

The city itself which He had called the nest, He now calls the house of the Jews; for when our Lord was slain, the Romans came, and plundering it as a deserted nest, took away both their place, nation, and kingdom.

Ye shall not see, that is, unless ye have worked repentance, and confessed Me to be the Son of the Father Almighty, ye shall not see My face at the second coming.

On that same day, some Pharisees approached saying to him: Go out and depart from here, because Herod wants to kill you. And he said to them: Go, tell that fox. He calls Herod a fox because of his deceit and traps, as a fox is an animal full of fraud, always wishing to lurk in a hole, stinking with a foul odor, and never running on straight paths, but on winding trails. All these things are fitting for heretics, of whom Herod holds the type, who try to kill Christ, that is, to take away the humility of Christian faith from believers.

Luke 13:32

And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.

Behold, I cast out demons and accomplish healings today and tomorrow, and on the third day I am perfected. These words are understood mystically and figuratively as spoken by the Lord, for he did not suffer on the third day from this day, as he follows by saying:

Luke 13:33

Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.

Nevertheless, I must walk today and tomorrow, and the next day, for it is not possible for a prophet to perish outside of Jerusalem. Therefore, what he says, I cast out demons, and accomplish healings today and tomorrow, and on the third day I am perfected (Luke XIII), is referred to his body which is the Church. For demons are cast out, when the Gentiles believe in him, forsaking ancestral superstitions: and healings are accomplished, when life is lived according to his precepts, after renouncing the devil and this world until the end of the resurrection. By which, as if on the third day, it will be perfected to fullness like the angels, that is, the Church will be perfected through the immortality of the body.

Luke 13:34

O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!

Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I wanted to gather your children together as a hen gathers her chicks under her wings, and you were not willing. Jerusalem does not refer to the stones and buildings of the city, but to its inhabitants, whom he laments with a father's affection, as we also read in another place that upon seeing her, he wept. But in saying, "How often I wanted to gather your children," he testifies that all the prophets were sent by him. The similarity of the bird gathering its nest under its wings is also read in the song of Deuteronomy: "As an eagle protects its nest and desires over its chicks, spreading its wings, it took them and bore them on its feathers" (Deut. XXVIII). And fittingly, the one who had called Herod a fox pondering his own death, compares himself to a bird. For the deceitful fox never ceases to lay snares for birds.

Luke 13:35 · 2 passages

Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.

But I say unto you, you will not see me until the time comes when you say, “Blessed is he who comes in the name of the Lord.” The crowd indeed said this to the Lord coming to Jerusalem, but since Luke does not state that the Lord departed from here to not come except at the time when that would be said (for he continues on his journey until he reaches Jerusalem), it must certainly be understood mystically, that is, about that coming of his in which he will come in glory, especially since Matthew testifies that the Lord said this after the crowd's praises were sung to him. Otherwise, what he says, this is: Unless you repent and confess that I am he of whom the prophets sang, the son of the almighty Father, you shall not see my face. The Jews have been given the time for repentance; let them confess the blessed one who comes in the name of the Lord, and they will see the face of Christ.

Behold, your house is left to you desolate. The same city which he had called his nest, he now calls the house of the Jews. Which, not undeservedly, is left to its own dominion, stripped of the Lord’s help, because it not only despised being protected by that almighty bird—which Matthew names a hen under its wings—but also handed over that same bird, who wished to protect it, to be devoured by foxes, that is, to be crucified by Herod and Pilate. Without delay, the realm of those same foxes, that is, the kingdom of the earth, is given to plunder. For after the Lord was killed, the Romans came, and like stripping an empty nest, took their place, people, and kingdom.

Luke 14:1 · 2 passages

And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him.

And it happened when he entered the house of a certain ruler of the Pharisees on the Sabbath to eat bread, and they watched him closely, and behold, there was before him a certain man suffering from dropsy. The disease of dropsy takes its name from a watery humor. For in Greek, ὕδωρ means water. It is a subcutaneous liquid born from a defect of the bladder, with swelling, and foul breath. It is peculiar to the dropsical person, the more the disordered humor abounds, the more they thirst. And so it is rightly compared to him whom the flowing excess of carnal pleasures oppresses. It is compared to the avaricious rich man, who, the more abundant his riches are, which he does not use well, the more ardently he covets such things.

When it is said that Jesus answered, there is a reference to the words which went before, And they watched him. For the Lord knew the thoughts of men. But they who were asked, are rightly silent, for they perceived that whatever they said, would be against themselves. For if it is lawful to heal on the sabbath day, why did they watch the Saviour whether He would heal? If it is not lawful, why do they take care of their cattle on the sabbath? Hence it follows, But they held their peace. By these words He so refutes His watchers, the Pharisees, as to condemn them also of covetousness, who in the deliverance of animals consult their own desire of wealth. How much more then ought Christ to deliver a man, who is much better than cattle! By a suitable example then He settles the question, showing that they violate the sabbath by a work of covetousness, who contend that he does so by a work of charity. Hence it follows, And they could not answer him again to these things. Mystically, the dropsical man is compared to him who is weighed down by an overflowing stream of carnal pleasures. Fo…

When it is said that Jesus answered, there is a reference to the words which went before, And they watched him. For the Lord knew the thoughts of men.

But they who were asked, are rightly silent, for they perceived that whatever they said, would be against themselves. For if it is lawful to heal on the sabbath day, why did they watch the Saviour whether He would heal? If it is not lawful, why do they take care of their cattle on the sabbath? Hence it follows, But they held their peace.

By these words He so refutes His watchers, the Pharisees, as to condemn them also of covetousness, who in the deliverance of animals consult their own desire of wealth. How much more then ought Christ to deliver a man, who is much better than cattle!

By a suitable example then He settles the question, showing that they violate the sabbath by a work of covetousness, who contend that he does so by a work of charity. Hence it follows, And they could not answer him again to these things. Mystically, the dropsical man is compared to him who is weighed down by an overflowing stream of carnal pleasures. For the disease of dropsy derives the name from a watery humour.

In this example also He well refers to the ox and the ass; so as to represent either the wise and the foolish, or both nations; that is, the Jew oppressed by the burden of the law, the Gentile not subject to reason. For the Lord rescues from the pit of concupiscence all who are sunk therein.

Luke 14:3

And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day?

And Jesus answering, spoke to the lawyers and Pharisees, saying: Is it lawful to heal on the Sabbath day? But they remained silent. What is said of Jesus answering refers to what has been mentioned earlier: And they watched him closely. For the Lord knows the thoughts of men. But they rightly remain silent when questioned, seeing that whatever they say is said against them. For if it is lawful to heal on the Sabbath, why do they watch the Savior to see if he heals? If it is not lawful, why do they themselves provide care for animals on the Sabbath?

Luke 14:4

And they held their peace. And he took him, and healed him, and let him go;

He himself, after taking hold of him, healed and dismissed him. By provident dispensation the Lord heals the dropsical man before the lawyers and Pharisees, and soon disputes against avarice, so that through the sickness of this body, the sickness of their heart might be expressed. After many exhortations in his disputation, it is added: "But the Pharisees who were lovers of money heard all these things, and they derided him." Indeed, the dropsical man, the more he drinks, the more he thirsts. And every greedy person multiplies his thirst, who, when he has obtained the things he desires, pants for others even more.

Luke 14:5

And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day?

And responding to them, he said: "Which of you, having a donkey or an ox that has fallen into a pit, will not immediately pull it out on the Sabbath day?" Thus he convicts the observing Pharisees, so that he also condemns them for avarice. He said, "If you on the Sabbath hasten to rescue a donkey or an ox or any other animal that has fallen into a pit, not for the sake of the animal, but consulting your avarice, how much more ought I to free a man, who is much better than an animal?" Accordingly, he compared the dropsical man to an animal that had fallen into a pit, for he was oppressed by fluid. Just as he had compared the woman who had been bound for eighteen years and was freed from that bondage to an animal that is loosed to be led to water. And fittingly in both cases he placed the ox and the donkey, because whether we perceive them to signify the wise or the dull, or as it is said above, both peoples, so that he whose neck the yoke of the law has chafed, and him whom any deceiver has found, like a brute animal retaining no reason, has led astray with error wherever he wished, t…

And responding to them, he said: "Which of you, having a donkey or an ox that has fallen into a pit, will not immediately pull it out on the Sabbath day?" Thus he convicts the observing Pharisees, so that he also condemns them for avarice. He said, "If you on the Sabbath hasten to rescue a donkey or an ox or any other animal that has fallen into a pit, not for the sake of the animal, but consulting your avarice, how much more ought I to free a man, who is much better than an animal?" Accordingly, he compared the dropsical man to an animal that had fallen into a pit, for he was oppressed by fluid. Just as he had compared the woman who had been bound for eighteen years and was freed from that bondage to an animal that is loosed to be led to water. And fittingly in both cases he placed the ox and the donkey, because whether we perceive them to signify the wise or the dull, or as it is said above, both peoples, so that he whose neck the yoke of the law has chafed, and him whom any deceiver has found, like a brute animal retaining no reason, has led astray with error wherever he wished, the Savior, coming, found all bound in the chains of Satan, all sunk in the deep pit of desire. For there is no distinction. For all have sinned and fall short of the glory of God, being justified freely by his grace through the redemption that is in Christ Jesus (Rom. III).

Luke 14:7-11 · 2 passages

And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them,

But as the Evangelist calls this admonition a parable, we must briefly examine what is its mystical meaning. Whosoever being bidden has come to the marriage feast of Christ's Church, being united to the members of the Church by faith, let him not exalt himself as higher than others by boasting of his merits. For he will have to give place to one more honourable who is bidden afterwards, seeing that he is overtaken by the activity of those who followed him, and with shame he occupies the lowest place, now that knowing better things of the others he brings low whatever high thoughts he once had of his own works. But a man sits in the lowest place according to that verse, The greater thou art, humble thyself in all things. (Eccles. 3:18.) But the Lord when He cometh, whomsoever He shall find humble, blessing him with the name of friend, He will command him to go up higher. For whoever humbleth himself as a little child, he is the greatest in the kingdom of heaven. But it is well said, Then shalt thou have glory, that thou mayest not begin to seek now what is kept for thee in the end. It…

But as the Evangelist calls this admonition a parable, we must briefly examine what is its mystical meaning. Whosoever being bidden has come to the marriage feast of Christ's Church, being united to the members of the Church by faith, let him not exalt himself as higher than others by boasting of his merits. For he will have to give place to one more honourable who is bidden afterwards, seeing that he is overtaken by the activity of those who followed him, and with shame he occupies the lowest place, now that knowing better things of the others he brings low whatever high thoughts he once had of his own works. But a man sits in the lowest place according to that verse, The greater thou art, humble thyself in all things. (Eccles. 3:18.) But the Lord when He cometh, whomsoever He shall find humble, blessing him with the name of friend, He will command him to go up higher. For whoever humbleth himself as a little child, he is the greatest in the kingdom of heaven. But it is well said, Then shalt thou have glory, that thou mayest not begin to seek now what is kept for thee in the end. It may also be understood, even in this life, for daily does God come to His marriage feast, despising the proud; and often giving to the humble such great gifts of His Spirit, that the assembly of those who sit at meat, i. e. the faithful, glorify them in wonder. But in the general conclusion which is added, it is plainly declared that the preceding discourse of our Lord must be understood typically. For not every one who exalts himself before men is abased; nor is he who humbleth himself in their sight, exalted by them. But whoever exalteth himself because of his merits, the Lord shall bring low, and him who humbleth himself on account of his mercies, shall He exalt.

He also spoke a parable to those who were invited, noting how they chose the best places, saying to them, "When you are invited to a wedding, do not sit in the first place." Indeed, this admonition of the Savior is plain on the surface, teaching humility, which is praiseworthy not only before God but also among men, but since the evangelist does not call this a parable in vain, we must briefly consider what it also signifies mystically. In many passages, it appears that Christ and the Church's union are called a wedding. One such passage is: "Can the children of the wedding fast while the bridegroom is with them?" (Mark II). Another is: "The kingdom of heaven is like a king who made a wedding feast for his son and sent his servants to call the invited to the wedding" (Matt. XXII). Therefore, whoever having been invited attends these weddings, that is, unites himself to the members of the Church through the grace of faith, should not sit in the first place, that is, should not, by boasting of his merits, exalt himself as superior to others. Let him indeed strive, according to the para…

He also spoke a parable to those who were invited, noting how they chose the best places, saying to them, "When you are invited to a wedding, do not sit in the first place." Indeed, this admonition of the Savior is plain on the surface, teaching humility, which is praiseworthy not only before God but also among men, but since the evangelist does not call this a parable in vain, we must briefly consider what it also signifies mystically. In many passages, it appears that Christ and the Church's union are called a wedding. One such passage is: "Can the children of the wedding fast while the bridegroom is with them?" (Mark II). Another is: "The kingdom of heaven is like a king who made a wedding feast for his son and sent his servants to call the invited to the wedding" (Matt. XXII). Therefore, whoever having been invited attends these weddings, that is, unites himself to the members of the Church through the grace of faith, should not sit in the first place, that is, should not, by boasting of his merits, exalt himself as superior to others. Let him indeed strive, according to the parable of another place, to appear clad in the wedding garment, that is, shining with the splendor of virtues, but let him adorn the attire of these virtues with the place of devoted humility.

Luke 14:9

And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room.

Lest perhaps someone more honorable than you has been invited by him, and the one who invited both him and you comes and says to you, "Give this man your place," and then you begin with shame to take the lowest place. He gives place to the one invited after, who, made more secure by the confidence of his long conversation, is surpassed by the swiftness of those who have followed Christ. And with shame, he holds the lowest place when, recognizing better things in others, he humbles whatever high thoughts he had of his own works, saying with the Prophet, "I am poor and in labor from my youth, yet having been exalted, I am humbled and confounded" (Psalm LXXIII).

Luke 14:10 · 3 passages

But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee.

But when you are invited, go, recline in the lowest place. The more you are, he says, humble yourself in everything (Eccli. III). And the Psalmist boasts: "I have been humbled in every way, Lord, revive me according to your word" (Ps. CXVIII). Clearly indicating that he can be revived by the Lord if he himself feels humble about his virtues.

So that when the one who invited you comes, he may say to you: Friend, move up higher. The Lord, coming and finding him humble, calling him blessed by the name of friend, will order him to ascend higher. For whoever humbles himself as a little child, he is the greatest in the kingdom of heaven.

Then you will have glory in the presence of those who recline with you. It is beautifully said: Then you will have glory, so that you do not begin to seek now what is reserved for you at the end; for, as Solomon says, an inheritance hastened at the beginning will lack blessing in the end. But it can also be understood in this life, that he who is found reclining in the lowest place will be exalted by the coming of the Lord, because the Lord enters his marriage daily, judging the manners, seats, and habits of those dining, despising the proud and often granting such great gifts of his spirit to the humble that he rightly glorifies them with the admiration of the unanimous assembly of those who recline, that is, of those who rest in faith, and jumping up in praise of his author, he says: "But to me, your friends, O God, have been greatly honored; their sovereignty has been greatly strengthened."

Luke 14:11

For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.

For everyone who exalts himself will be humbled, and he who humbles himself will be exalted. And from this conclusion it is clearly evident that the preceding speech of the Lord must be understood figuratively. For not everyone who exalts himself before men will immediately be humbled, nor will everyone who humbles himself in the sight of men be exalted by them, but on the contrary, sometimes those who elevate themselves either to the height of honor or to some other obtained glory continue to be exalted until the end. Similarly, anyone who is humble and modest, content in his own mediocrity, perseveres until the end of life. And therefore, according to the truth, everyone who imprudently elevates himself because of his merits will be humbled by the Lord, and he who wisely humbles himself concerning his good deeds will be exalted by Him; without a doubt, this preceding speech of the Redeemer, which forbids seeking the first seats at feasts, corresponds to the same meaning.

Luke 14:12

Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.

Lest perhaps they also invite you in return, and it may become for you a recompense. He does not say, "And it may become a sin for you," but he says, "And it may become for you a recompense." Like what he says elsewhere: "If you do good to those who do good to you, what grace is there to you?" (Luke 6). He does not say here, "It is a sin for you," but, "What grace is there to you?" Since even sinners do this. Although there are some mutual banquets of brothers, friends, relatives, and wealthy neighbors, which not only receive recompense in the present but also condemnation in the future. Finally, they are counted among the works of darkness by the Apostle. As he says, "Let us walk properly as in the day, not in revelries and drunkenness" (Rom. 13). Indeed, revelries are luxurious banquets which are celebrated either by everyone's contribution or are usually hosted in turns by companions, such that no one is ashamed to say or do anything dishonorable, because it is convened for disgraceful things to be done there, stimulated by an abundance of wine and various pleasure of lust.