Bede — Commentary on Scripture

Luke 14:12-14 · 2 passages

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.

Brothers then, and friends, and the rich, are not forbidden, as though it were a crime to entertain one another, but this, like all the other necessary intercourse among men, is shown to fail in meriting the reward of everlasting life; as it follows, Lest perchance they also bid thee again, and a recompense be made thee. He says not, "and sin be committed against thee." And the like to this He speaks in another place, And if ye do good to those who do good to you, what thank have ye? (Luke 6:33.) There are however certain mutual feastings of brothers and neighbours, which not only incur a retribution in this life, but also condemnation hereafter. And these are celebrated by the general gathering together of all, or the hospitality in turn of each one of the company; and they meet together that they may perpetrate foul deeds, and through excess of wine be provoked to all kinds of lustful pleasure. And though all rise again, yet it is called the resurrection of the just, because in the resurrection they doubt not that they are blessed. Whoever then bids the poor to his feast shall rec…

Brothers then, and friends, and the rich, are not forbidden, as though it were a crime to entertain one another, but this, like all the other necessary intercourse among men, is shown to fail in meriting the reward of everlasting life; as it follows, Lest perchance they also bid thee again, and a recompense be made thee. He says not, "and sin be committed against thee." And the like to this He speaks in another place, And if ye do good to those who do good to you, what thank have ye? (Luke 6:33.) There are however certain mutual feastings of brothers and neighbours, which not only incur a retribution in this life, but also condemnation hereafter. And these are celebrated by the general gathering together of all, or the hospitality in turn of each one of the company; and they meet together that they may perpetrate foul deeds, and through excess of wine be provoked to all kinds of lustful pleasure.

And though all rise again, yet it is called the resurrection of the just, because in the resurrection they doubt not that they are blessed. Whoever then bids the poor to his feast shall receive a reward hereafter. But he who invites his friends, brothers, and the rich, has received his reward. But if he does this for God's sake after the example of the sons of Job, God, who Himself commanded all the duties of brotherly love, will reward him.

And he said also to the one who had invited him: When you give a luncheon or a dinner, do not call your friends, nor your brothers, nor your relatives, nor your rich neighbors. He does not forbid celebrating feasts with brothers, friends, and the rich, as if it were a crime, but shows that, like other necessary human commerce, where even sinners lend to sinners to receive equal returns, such actions are of no value in acquiring the rewards of heavenly life. Finally, he adds:

Luke 14:13

But when thou makest a feast, call the poor, the maimed, the lame, the blind:

But when you make a banquet, call the poor, the weak, the lame, the blind, and you will be blessed, because they do not have the means to recompense you. For a recompense will be given to you in the resurrection of the just. He speaks of the resurrection of the just, who, although all will rise, it is rightly called their own, who do not doubt they will come to be blessed in this. Therefore, he who calls the poor to a banquet will receive a reward in the future. He who calls friends, brothers, and the wealthy receives his reward. But even if he does this for God's sake in the example of the sons of blessed Job, as other duties of brotherly love, He who commanded it will reward. He who invites gluttons and the luxurious for the sake of wantonness will be punished in the future with eternal penalty.

Luke 14:15-24 · 2 passages

And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.

But because some receive this bread by faith merely, as if by smelling, but its sweetness they loathe to really touch with their mouths, our Lord by the following parable condemns the dulness of those men to be unworthy of the heavenly banquet. For it follows, But he said unto him, A certain man made a great supper, and bade many.

When one of those who reclined at table with him heard this, he said to him, "Blessed is the one who will eat bread in the kingdom of God." The bread eaten in the kingdom of God, according to Cerinthus, is not to be understood as food of the body, but truly he who says: "I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever" (John VI). That is, if anyone perfectly incorporated into the sacrament of my Incarnation is deemed worthy to enjoy the vision of my divine majesty, this one will rejoice in the everlasting happiness of immortal life. But because some receive this bread by faith alone, as if by worshipping, but disdain to truly taste its sweetness, the following parable condemns such laxity as unworthy of the heavenly feast. It follows:

Luke 14:16

Then said he unto him, A certain man made a great supper, and bade many:

But he said to him: A certain man made a great supper, and called many. Who is this man, but he of whom it is said by the prophet: "And he is a man, and who knows him?" He made a great supper, for he has prepared for us the fullness of internal sweetness. Because he calls many, but few come, because sometimes those who are subject to him through faith contradict his everlasting feast by living badly.

Luke 14:17

And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready.

And he sent his servant at supper time to say to those who were invited that they should come, for everything is now ready. What is the supper time if not the end of the world? In which we indeed are, as Paul long ago bears witness, saying: We are those upon whom the ends of the ages have come (I Cor. X). If, therefore, it is now the supper time when we are called, we ought much less to excuse ourselves from the banquet of God as we see the end of the age now approaching. That this banquet of God is called not a lunch but a supper, is because after lunch supper remains; but after supper no banquet remains. And because the eternal banquet of God will be prepared for us at the end, it was fitting that it should be called not lunch, but supper. But who is denoted by this servant who is sent by the householder to invite, if not the order of preachers? To repel our disdain, everything is now ready, because to cleanse the tepidity of our minds, the unique lamb who takes away the sins of the world was slain for us in the supper of God.

Luke 14:18 · 2 passages

And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.

The first said to him: I have bought a field, and I must go out and see it. I ask you, have me excused. What is meant by the field if not earthly wealth? Therefore, he goes out to see the field, who thinks only externally because of wealth.

And they all began to make excuses together. God offers what should have been asked for, without being asked He wants to give what could scarcely have been hoped for. Because He would deign to lavish when asked, He is despised when ready, He announces the delights of eternal refreshment, and yet all at once they make excuses. But some say: We do not want to excuse ourselves; for we indeed rejoice to be called and to arrive at that supper of heavenly refreshment. They truly say this, if they do not love earthly things more than heavenly ones, if they are not more occupied with bodily matters than with spiritual ones. From here also the very cause of those making excuses is added when it is immediately said:

Luke 14:19

And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.

And another said: I have bought five yoke of oxen, and I go to prove them. I pray thee, have me excused. What do we understand by the five yokes of oxen, if not the five senses of the body? Which are rightly also called yokes, because they are doubled in both sexes. These bodily senses, namely, since they are unable to comprehend what is internal but only know externals, and forsaking inner things touch only what is outside, rightly signify curiosity through them. For curiosity is indeed a serious vice, which, while leading anyone’s mind to investigate the outward life of another, always hides its own inner things from him. For this reason, it is also said of these same five yokes of oxen: I go to prove them, because indeed sometimes examination pertains to curiosity. But it should be noted that both he who excuses himself from the supper of his inviter on account of the farm, and he who excuses himself on account of proving the yokes of oxen, mixes words of humility, saying: I pray thee, have me excused. For while he says “I pray,” and yet scorns to come, humility sounds in his voic…

And another said: I have bought five yoke of oxen, and I go to prove them. I pray thee, have me excused. What do we understand by the five yokes of oxen, if not the five senses of the body? Which are rightly also called yokes, because they are doubled in both sexes. These bodily senses, namely, since they are unable to comprehend what is internal but only know externals, and forsaking inner things touch only what is outside, rightly signify curiosity through them. For curiosity is indeed a serious vice, which, while leading anyone’s mind to investigate the outward life of another, always hides its own inner things from him. For this reason, it is also said of these same five yokes of oxen: I go to prove them, because indeed sometimes examination pertains to curiosity. But it should be noted that both he who excuses himself from the supper of his inviter on account of the farm, and he who excuses himself on account of proving the yokes of oxen, mixes words of humility, saying: I pray thee, have me excused. For while he says “I pray,” and yet scorns to come, humility sounds in his voice, pride in his action. And behold, the wicked each judge this when they hear it, yet do not cease to do the things they judge. For when we say to anyone acting perversely: Turn, follow God, leave the world, where do we call them if not to the Lord's supper? But when they respond: Pray for me, for I am a sinner, I cannot do this, what else do they do but request and excuse themselves? For saying, “I am a sinner,” indicates humility, but adding, “I cannot turn,” demonstrates pride.

Luke 14:20

And another said, I have married a wife, and therefore I cannot come.

And another said: I have married a wife, and therefore I cannot come. What is understood by a wife, except carnal pleasure? For although marriage is good and instituted by Divine Providence for the propagation of offspring, some nevertheless seek in it not the fruitfulness of offspring, but the desires of pleasure. And therefore, through a just matter, an unjust matter can not incongruously be signified. Therefore, the highest Master of the house invites us to the banquet of the eternal feast, but while this one is occupied with earthly care, another is devoured by the keen thought of another's actions, and even the mind of another is polluted by carnal pleasure, each fastidious one does not hasten to the feasts of eternal life.

Luke 14:21

So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.

And the servant returned and reported these things to his master. Then the head of the household, being angry, said to his servant: Go out quickly into the streets and alleys of the city, and bring in the poor, and the crippled, and the blind, and the lame. Behold, whoever clings to earthly substance more than justly refuses to come to the Lord's supper; whoever strives in the labor of curiosity despises the prepared nourishment of life; whoever clings to carnal desires rejects the spiritual banquet of the feast. Therefore, since the proud refuse to come, the poor are chosen. Why is this? Because, according to Paul's word, God chooses the weak of the world to confound the strong (1 Cor. 1). But the poor and weak are said to be those who consider themselves weak in their own judgement. For there are also the poor and seemingly strong, who, even positioned in poverty, are proud. The blind, however, are those who have no light of understanding. And the lame are those who do not have upright steps in action. But as the vices of morals are designated in the weakness of members, it is clea…

And the servant returned and reported these things to his master. Then the head of the household, being angry, said to his servant: Go out quickly into the streets and alleys of the city, and bring in the poor, and the crippled, and the blind, and the lame. Behold, whoever clings to earthly substance more than justly refuses to come to the Lord's supper; whoever strives in the labor of curiosity despises the prepared nourishment of life; whoever clings to carnal desires rejects the spiritual banquet of the feast. Therefore, since the proud refuse to come, the poor are chosen. Why is this? Because, according to Paul's word, God chooses the weak of the world to confound the strong (1 Cor. 1). But the poor and weak are said to be those who consider themselves weak in their own judgement. For there are also the poor and seemingly strong, who, even positioned in poverty, are proud. The blind, however, are those who have no light of understanding. And the lame are those who do not have upright steps in action. But as the vices of morals are designated in the weakness of members, it is clear that just as those who were invited and refused to come were sinners, so too those invited and who come are sinners; but proud sinners are rejected, and humble sinners are chosen. Therefore, He chooses those whom the world despises, because often that very contempt brings a man back to himself. The poor and weak, the blind and lame are called and come, because the weak and despised in this world often hear God's voice all the more quickly, since they do not have where they find delight in this world. But, having brought the poor to the supper, let us hear what the boy adds:

Luke 14:22

And the servant said, Lord, it is done as thou hast commanded, and yet there is room.

Lord, it has been done as you commanded, and still there is room Many such were gathered from Judea to the Lord's supper, but the multitude from the Israelite people did not fill the place of the heavenly feast. The crowd of Jews has already entered, but still there is room in the kingdom, where the multitude of the Gentiles ought to be received. Hence, it is also said to the same servant:

Luke 14:23

And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.

Go out into the highways and hedges, and compel them to come in, so that my house may be filled. When the Lord invites from the streets and alleys to the feast, He evidently designates those people who knew how to hold the law in urban life. But when He commands His guests to be collected from the highways and hedges, He clearly seeks to gather the rural people, that is, the Gentiles. It is notable in this third invitation, that it is not said, Invite, but Compel to enter. For there are some who understand the good that must be done, but cease to do it. As we said above, it often happens to them that they are struck by the adversity of this world in their carnal desires. For often they waste away with long illness, or fall afflicted by injuries, or are struck by heavier losses, criticizing themselves in their desires, and turn their hearts to the Lord. Therefore, when they are broken by the adversities of this world and return to the love of God, and are corrected from the desires of present life, what are they but compelled to enter? But the very sentence which immediately follows i…

Go out into the highways and hedges, and compel them to come in, so that my house may be filled. When the Lord invites from the streets and alleys to the feast, He evidently designates those people who knew how to hold the law in urban life. But when He commands His guests to be collected from the highways and hedges, He clearly seeks to gather the rural people, that is, the Gentiles. It is notable in this third invitation, that it is not said, Invite, but Compel to enter. For there are some who understand the good that must be done, but cease to do it. As we said above, it often happens to them that they are struck by the adversity of this world in their carnal desires. For often they waste away with long illness, or fall afflicted by injuries, or are struck by heavier losses, criticizing themselves in their desires, and turn their hearts to the Lord. Therefore, when they are broken by the adversities of this world and return to the love of God, and are corrected from the desires of present life, what are they but compelled to enter? But the very sentence which immediately follows is terrifying. For He says:

Luke 14:24

For I say unto you, That none of those men which were bidden shall taste of my supper.

"But I tell you, none of those men who were invited shall taste my banquet." Behold, He calls through Himself, He calls through angels, He calls through the Fathers, He calls through shepherds, He often calls through miracles, He often calls through scourges, sometimes He calls through the prosperity of this world, sometimes through adversity. Let no one disdain, lest while they excuse being called, when they wish to enter they may not be able to.

Luke 14:25-27

And there went great multitudes with him: and he turned, and said unto them,

Now great crowds were traveling with him, and he turned and said to them: If anyone comes to me and does not hate his father and mother, wife and children, brothers and sisters, yes, even his own life, he cannot be my disciple; and whoever does not carry his cross and follow me cannot be my disciple. I want to inquire how we are instructed to hate parents and close relatives according to the flesh, who are even commanded to love our enemies. And certainly, regarding the wife, the Truth says: “What God has joined together, let no man separate” (Mark 10). And Paul says: “Husbands, love your wives as Christ loved the Church” (Ephesians 5). Behold, the disciple instructs that a wife should be loved, while the Master says: “Anyone who does not hate his wife cannot be my disciple.” Does the judge announce one thing, and the herald proclaim another? Or can we both hate and love at the same time? But if we weigh the force of the command, we may do both by discernment, so that those who are linked to us by fleshly kinship, we love as relatives and avoid as adversaries in the way of God. And s…

Now great crowds were traveling with him, and he turned and said to them: If anyone comes to me and does not hate his father and mother, wife and children, brothers and sisters, yes, even his own life, he cannot be my disciple; and whoever does not carry his cross and follow me cannot be my disciple. I want to inquire how we are instructed to hate parents and close relatives according to the flesh, who are even commanded to love our enemies. And certainly, regarding the wife, the Truth says: “What God has joined together, let no man separate” (Mark 10). And Paul says: “Husbands, love your wives as Christ loved the Church” (Ephesians 5). Behold, the disciple instructs that a wife should be loved, while the Master says: “Anyone who does not hate his wife cannot be my disciple.” Does the judge announce one thing, and the herald proclaim another? Or can we both hate and love at the same time? But if we weigh the force of the command, we may do both by discernment, so that those who are linked to us by fleshly kinship, we love as relatives and avoid as adversaries in the way of God. And so that the Lord might show that this hatred towards neighbors does not stem from unfeelingness but from charity, he immediately added, saying: “Yes, even his own life.” For we then properly hate our own life when we do not yield to its carnal desires, when we break its appetite, and when we oppose its pleasures. Therefore, what is despised leads to a better outcome, being loved through what seems like hatred. Thus, we should exhibit the discretion of this hatred towards our neighbors, so that we love them for what they are, but hate that which hinders us in the way of God. How this same hatred towards our own souls should be demonstrated, the Truth reveals by adding, saying:

Luke 14:27

And whosoever doth not bear his cross, and come after me, cannot be my disciple.

And he who does not bear his cross and come after me cannot be my disciple. For the cross is called so from torment. And we bear the cross of the Lord in two ways: either when we afflict the flesh through abstinence, or when we consider the need of our neighbor as our own through compassion. For he who shows sorrow for another's necessity bears the cross in his mind. But it must be known that there are some who practice abstinence of the flesh not for God, but for empty glory; and there are many who render compassion to their neighbor not spiritually, but carnally, so that they indulge them not for virtue, but, as it were, by pitying them, foster their faults. These, indeed, seem to bear the cross but do not follow the Lord. Therefore, rightly does the same Truth say: He who does not bear his cross and come after me cannot be my disciple. For to bear the cross and follow the Lord is either to show abstinence of the flesh or compassion to the neighbor with the intention of eternal study. For whoever does this for a temporal intention may indeed bear the cross but refuses to follow the…

And he who does not bear his cross and come after me cannot be my disciple. For the cross is called so from torment. And we bear the cross of the Lord in two ways: either when we afflict the flesh through abstinence, or when we consider the need of our neighbor as our own through compassion. For he who shows sorrow for another's necessity bears the cross in his mind. But it must be known that there are some who practice abstinence of the flesh not for God, but for empty glory; and there are many who render compassion to their neighbor not spiritually, but carnally, so that they indulge them not for virtue, but, as it were, by pitying them, foster their faults. These, indeed, seem to bear the cross but do not follow the Lord. Therefore, rightly does the same Truth say: He who does not bear his cross and come after me cannot be my disciple. For to bear the cross and follow the Lord is either to show abstinence of the flesh or compassion to the neighbor with the intention of eternal study. For whoever does this for a temporal intention may indeed bear the cross but refuses to follow the Lord. Because sublime commandments have been given, the comparison of building a height is immediately added, when it is said:

Luke 14:28 · 2 passages

For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?

For which of you, wishing to build a tower, does not first sit down and calculate the cost necessary to complete it? For in all things, the end must be considered. Everything we do should be preceded by the effort of consideration. Behold, according to the voice of Truth, he who builds a tower prepares the cost of the building. Therefore, if we wish to construct the tower of humility, we must first prepare ourselves for the adversities of this world. For the distinction between earthly and heavenly building is this: that the earthly building is constructed by collecting expenses, while the heavenly building is constructed by dispersing expenses. We make expenses for the former by collecting what we do not have; we make expenses for the latter by even relinquishing what we have. It must indeed be considered what is said:

But there is a difference between renouncing all things and leaving all things. For it is the way of few perfect men to leave all things, that is, to cast behind them the cares of the world, but it is the part of all the faithful to renounce all things, that is, so to hold the things of the world as by them not to be held in the world.

Luke 14:29-31

Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him,

Lest after he has laid the foundation, and is not able to finish it, all who see it begin to mock him, saying, 'This man began to build and was not able to finish.' For, according to Paul's words, we have been made a spectacle to the world, to angels and to men. And in all that we do, we must consider our hidden adversaries, who always pay attention to our works, always rejoice in our shortcomings. Observing whom the Prophet says: "My God, in you I trust, I will not be ashamed, nor let my enemies mock me" (Psalm 25). For if we do not vigilantly watch against evil spirits when intent on good works, we suffer the mockers whom we have as persuaders to evil. But since a comparison was given about constructing a building, now a likeness from lesser to greater is added, so that greater things may be weighed from the smallest matters. For it follows: