Bede — Commentary on Scripture

Luke 14:31

Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?

Or what king, going to engage in war against another king, will not first sit down and consider whether he is able with ten thousand to meet the one who comes against him with twenty thousand? Otherwise, while the other is still far away, he sends a delegation and asks for the terms of peace. A king comes against a king in equal battle, and yet, if he perceives that he cannot be sufficient, he sends a delegation and asks for terms of peace. With what tears, therefore, must we hope for pardon, who in that dreadful trial do not come to judgment equally with our king, whom undeniably our condition, weakness, and cause present as inferior? But perhaps we have already severed the faults of evil work, already we have outwardly declined all depravities; do we suffice to give an account of our thoughts? Therefore, when a double army comes against a single one, it examines us, scarcely prepared in our deeds alone, simultaneously concerning our deed and thought. And therefore, while it is still far away, let us send a delegation, let us ask for the things of peace. It is said to be far away, b…

Or what king, going to engage in war against another king, will not first sit down and consider whether he is able with ten thousand to meet the one who comes against him with twenty thousand? Otherwise, while the other is still far away, he sends a delegation and asks for the terms of peace. A king comes against a king in equal battle, and yet, if he perceives that he cannot be sufficient, he sends a delegation and asks for terms of peace. With what tears, therefore, must we hope for pardon, who in that dreadful trial do not come to judgment equally with our king, whom undeniably our condition, weakness, and cause present as inferior? But perhaps we have already severed the faults of evil work, already we have outwardly declined all depravities; do we suffice to give an account of our thoughts? Therefore, when a double army comes against a single one, it examines us, scarcely prepared in our deeds alone, simultaneously concerning our deed and thought. And therefore, while it is still far away, let us send a delegation, let us ask for the things of peace. It is said to be far away, because it is not yet seen presently through judgment. Let us send our delegation, our tears, let us send works of mercy, let us sacrifice on His altar the offerings of placation. This is our delegation, which appeases the coming king.

Luke 14:33

So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.

Thus therefore, any one of you who does not renounce all that he possesses cannot be my disciple. The Lord very clearly teaches with this conclusion what it means to build a tower or to make peace with a stronger king: namely, to be his disciple; and to prepare the costs to complete the tower, and to send a delegation to obtain peace, is nothing else but to renounce all that we possess. Among such possessions, even the love of our neighbors, as mentioned earlier, and our own soul, which some think is referred to for this temporal life, must be understood in such a way that we possess it temporarily so that it does not hinder us from the eternal, if anyone should threaten to take it away. There is certainly a difference between renouncing all things and leaving all things; it is for the few and the perfect to leave all things, to set aside the cares of the world, and to aspire solely to eternal desires. But it is for all the faithful to renounce all that they possess, that is, to hold onto worldly things in such a way that they are not held by them in the world; to have temporal thing…

Thus therefore, any one of you who does not renounce all that he possesses cannot be my disciple. The Lord very clearly teaches with this conclusion what it means to build a tower or to make peace with a stronger king: namely, to be his disciple; and to prepare the costs to complete the tower, and to send a delegation to obtain peace, is nothing else but to renounce all that we possess. Among such possessions, even the love of our neighbors, as mentioned earlier, and our own soul, which some think is referred to for this temporal life, must be understood in such a way that we possess it temporarily so that it does not hinder us from the eternal, if anyone should threaten to take it away. There is certainly a difference between renouncing all things and leaving all things; it is for the few and the perfect to leave all things, to set aside the cares of the world, and to aspire solely to eternal desires. But it is for all the faithful to renounce all that they possess, that is, to hold onto worldly things in such a way that they are not held by them in the world; to have temporal things in use, eternal things in desire; to manage earthly things in such a way that yet with the whole mind they strive for heavenly things.

Luke 14:34-35 · 2 passages

Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned?

He had said above that the tower of virtue was not only to be begun, but also to be completed, and to this belongs the following, Salt is good. It is a good thing to season the secrets of the heart with the salt of spiritual wisdom, nay with the Apostles to become the salt of the earth. (Matt. 5:14.) For salt in substance consists of water and air, having a slight mixture of earth, but it dries up the fluent nature of corrupt bodies so as to preserve them from decay. Fitly then He compares His disciples to salt, inasmuch as they are regenerated by water and the Spirit; and as living altogether spiritually and not according to the flesh, they after the manner of salt change the corrupt life of men who live on the earth, and by their own virtuous lives delight and season their followers. As if He says, "If a man who has once been enlightened by the seasoning of truth, falls back into apostacy, by what other teacher shall he be corrected, seeing that the sweetness of wisdom which he tasted he has cast away, alarmed by the troubles or allured by the attractions of the world; hence it fo…

He had said above that the tower of virtue was not only to be begun, but also to be completed, and to this belongs the following, Salt is good. It is a good thing to season the secrets of the heart with the salt of spiritual wisdom, nay with the Apostles to become the salt of the earth. (Matt. 5:14.) For salt in substance consists of water and air, having a slight mixture of earth, but it dries up the fluent nature of corrupt bodies so as to preserve them from decay. Fitly then He compares His disciples to salt, inasmuch as they are regenerated by water and the Spirit; and as living altogether spiritually and not according to the flesh, they after the manner of salt change the corrupt life of men who live on the earth, and by their own virtuous lives delight and season their followers.

As if He says, "If a man who has once been enlightened by the seasoning of truth, falls back into apostacy, by what other teacher shall he be corrected, seeing that the sweetness of wisdom which he tasted he has cast away, alarmed by the troubles or allured by the attractions of the world; hence it follows, It is neither fit for the land, nor yet for the dunghill, &c. For salt when it has ceased to be fit for seasoning food and drying flesh, will be good for nothing. For neither is it useful to the land, which when it is east thereon is hindered from bearing, nor for the dunghill to benefit the dressing of the land. So he who after knowledge of the truth falls back, is neither able to bring forth the fruit of good works himself, nor to instruct others; but he must be cast out of doors, that is, must be separated from the unity of the Church.

Let him hear also not by despising, but by doing what he has learnt.

Salt is good: But if the salt has also lost its flavor, how shall it be seasoned? He refers to the preceding, where he commanded not only the beginning but also the completion of the tower of virtues. Indeed, it is good to hear the word of God, to more frequently season the hidden things of the heart with the salt of spiritual wisdom, even to become salt of the earth with the apostles, that is, to suffice for saturating the minds of those who still think of earthly things. But if anyone once enlightened by the seasoning of truth returns to apostasy, by what other teacher will he be corrected, who has rejected the sweetness of wisdom which he himself has tasted, whether terrified by worldly adversities or enticed by allurements? According to what some wise man said: Who will heal the enchanter bitten by the serpent? (Eccl. XII) By which sentence it is not undeservedly believed that Judas Iscariot and his companions themselves are designated, who, overcome by avarice, did not hesitate to betray his rank of apostleship and to hand over the Lord.

Luke 14:35 · 2 passages

It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.

He who has ears to hear, let him hear. That is, he who has ears of understanding, with which he can perceive the word of God, let him not despise but hear, obeying and doing what he has learned. For not a forgetful hearer, but a doer of the work will be blessed in his deed. Amen.

Neither is it fit for the land nor for the dunghill, but it shall be cast outside. Just as salt which has lost its savor, when no longer useful for seasoning food or preserving meat, is good for nothing (for it is not fit for the land, as its application hinders growth, nor for the dunghill, as it harms fertile soil mixed with it, preventing the seeds of crops from sprouting, and rather extinguishes them), so anyone who, after knowing the truth, turns back, neither brings forth the fruit of good works nor cultivates others, but is to be cast outside, that is, to be separated from the unity of the Church, so that, according to the preceding parable, the mocking enemies may say, "This man began to build and was not able to finish." And therefore, the exhortation is very useful when it is said:

Luke 15:1-2

Then drew near unto him all the publicans and sinners for to hear him.

But the tax collectors and sinners were approaching him to hear him, and the Pharisees and scribes murmured, saying, "This man receives sinners and eats with them." Because not only can the righteous sin through inertia, but also the sinner can repent through diligence, after it is narrated that the tasteless salt must be cast outside, immediately a group of penitents is described being admitted within, who, approaching to hear the word of God, were received not only for conversation but also for dining together. Seeing this, the Pharisees were indignant, because true righteousness has compassion, and false righteousness has indignation, although the righteous may rightly be indignant with sinners. But it is one thing to act out of pride, and another out of zeal for discipline. But those who were so sick that they did not realize they were sick, until they recognized what they were, the heavenly physician heals them with gentle remedies, presents a kind example, and presses with tenderness on the swollen heart of the wound; he says:

Luke 15:4

What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?

Which one of you, having a hundred sheep, and if he loses one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost until he finds it? Behold, in a marvelous dispensation of kindness, Truth has given a parable that man might both recognize in himself and that it particularly pertains to the very Creator of men. For since the number one hundred is perfect, He had a hundred sheep when He created the substance of angels and men. But one sheep was lost when man, by sinning, abandoned the pastures of life. He left the ninety-nine sheep in the wilderness because He left those lofty choirs of angels in heaven. Why is heaven called a wilderness, unless it is because it is said to be abandoned? Man deserted heaven when he sinned. Moreover, ninety-nine sheep remained in the wilderness when the Lord was seeking the one on earth because the number of rational creatures, namely angels and men, made to see God, was diminished by the loss of man, and in order to complete the perfect number of sheep in heaven, the lost man was sought on earth.

Luke 15:5

And when he hath found it, he layeth it on his shoulders, rejoicing.

And when he has found it, he lays it on his shoulders, rejoicing. He laid the sheep on his shoulders because, taking on human nature, He Himself bore our sins.

Luke 15:6

And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost.

And coming home, he calls together his friends and neighbors, saying to them, Rejoice with me, for I have found my sheep that was lost. Having found the sheep, he returned home, because our Shepherd returned to the heavenly kingdom after restoring man. There he found friends and neighbors, namely those choirs of angels. Who are his friends, because they continually keep his will in their stability. They are also his neighbors, because they enjoy the brightness of his vision with their constant presence. And note that he does not say, Rejoice with the found sheep, but Rejoice with me, because our life is his joy, and when we are led back to heaven, we fulfill the solemnity of his joy.

Luke 15:7

I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.

I tell you that there will be joy in heaven over one sinner who repents, more than over ninety-nine just persons who do not need repentance. There will be more joy in heaven over converted sinners than over just persons standing still, because often those who know they are not oppressed by the weight of sins indeed stand in the path of righteousness, commit no unlawful deeds, yet do not long anxiously for the heavenly homeland. And they allow themselves to use lawful things as much as they remember not committing any unlawful acts, and often they remain sluggish in performing the foremost good deeds because they are very secure in that they have committed no grievous evils. But on the other hand, sometimes those who remember having committed some unlawful acts burn with love for God from their very sorrow, and strive in great virtues. There is therefore more joy in heaven over a converted sinner than over a standing just one, because even a leader in battle loves more the soldier who, after fleeing, returns and strikes the enemy bravely than the one who never turned his back and neve…

I tell you that there will be joy in heaven over one sinner who repents, more than over ninety-nine just persons who do not need repentance. There will be more joy in heaven over converted sinners than over just persons standing still, because often those who know they are not oppressed by the weight of sins indeed stand in the path of righteousness, commit no unlawful deeds, yet do not long anxiously for the heavenly homeland. And they allow themselves to use lawful things as much as they remember not committing any unlawful acts, and often they remain sluggish in performing the foremost good deeds because they are very secure in that they have committed no grievous evils. But on the other hand, sometimes those who remember having committed some unlawful acts burn with love for God from their very sorrow, and strive in great virtues. There is therefore more joy in heaven over a converted sinner than over a standing just one, because even a leader in battle loves more the soldier who, after fleeing, returns and strikes the enemy bravely than the one who never turned his back and never did anything valiantly. But among these things, it must be known that there are many just ones in whose life there is so much joy that no repentance of sinners can in any way be placed before them. For many are aware of no evil within themselves, and yet they exercise themselves in the affliction of such great fervor, as if they were anguished by all sins, reject even all lawful things, are sublimely girded for the contempt of the world, rejoice in lamentations, humble themselves in all ways; and just as some bewail the sins of their works, so these lament the sins of their thoughts. Hence it must be concluded how much joy it brings to God when the just humbly mourn, if it makes joy in heaven when the unjust condemns through repentance what he has wrongly committed.

Luke 15:8

Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?

Or what woman having ten drachmas, if she loses one drachma, does not light a lamp, and sweep the house, and search diligently until she finds it? He who is signified by the shepherd, he also is signified by the woman. For He Himself is God, He Himself is the Wisdom of God. And because the image is expressed on the drachma, the woman lost the drachma when man, who had been created in the image of God, by sinning departed from the likeness of his Creator. But the woman lights a lamp because the wisdom of God appeared in humanity. Indeed, the lamp is light in a vessel. The light in the vessel is divinity in flesh. When the lamp is lit, the house is swept, for as soon as His divinity shone through the flesh, our whole conscience was shaken. The house is swept when human conscience is disturbed by considering its own guilt; when the house is swept, the drachma is found, because as the conscience of man is disturbed, the likeness of the Creator is restored in man.

Luke 15:9

And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost.

And when she has found it, she calls her friends and neighbors together, saying, "Rejoice with me, for I have found the drachma which I had lost." Who are these friends and neighbors but those heavenly powers previously mentioned? They are as close to heavenly wisdom as they approach it by the grace of continuous vision. But it should be noted why this woman is said to have had ten drachmas. For the Lord created the nature of angels and men to know Him, and when He willed them to stand for eternity, He undoubtedly created them in His own likeness. The woman had ten drachmas because there are nine orders of angels, but to complete the number of the elect, man was created as the tenth, who did not perish from his Creator even after sin, because eternal Wisdom, dazzling with miracles in the flesh, restored him from the light in the vessel.

Luke 15:10

Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.

Thus, I say to you, there will be joy before the angels of God over one sinner who repents. To repent is both to lament the wrongs committed and to refrain from committing those that should be lamented. For he who laments some wrongs yet commits others still either does not know how or pretends to repent. For what does it profit if one mourns the sins of lust but still pants with the fires of avarice? Or what does it profit if one already laments the faults of anger yet still wastes away with the torches of envy? But it is much less than what we say, that he who laments his sins at least does not commit those that should be lamented. For it must be seriously considered that he who remembers he has committed unlawful acts should strive to abstain even from some lawful things, so that in this way he may make amends to his Creator, that he who has committed forbidden acts should also cut off himself even from permissible ones.

Luke 15:11-16

And he said, A certain man had two sons:

But to feed swine is to work those things in which the unclean spirits delight. It follows, And he would have filled his belly with the husks which the swine did eat. The husk is a sort of bean, empty within, soft outside, by which the body is not refreshed, but filled, so that it rather loads than nourishes.

For to be sent to the farm is to be enthralled by the desire of worldly substance.

Luke 15:12

And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.

He said: A certain man had two sons, and the younger of them said to his father: Give me a portion of the substance that falls to me. And he divided the substance to them. As the scribes and Pharisees murmured about the acceptance of sinners, the Savior set forth three parables in order, the first two of which, as discussed, suggest how much He Himself rejoices with the angels over the salvation of the penitent. The third, which follows, not only demonstrates His and His people’s joy but also reproves the murmuring of the envious. The man who is said to have had two sons is understood as God the Father, the begetter of two peoples, and as the author and creator of the two branches of the human race. For the elder son signifies those who remained in the worship of one God; the younger, those who abandoned God up to idol worship. The portion of substance that falls to the younger son is the rational sense in man. For to live, to understand, to remember, to excel in keen ingenuity, is a gift of divine substance. The younger son seeks this from the father when man, delighted with his own…

He said: A certain man had two sons, and the younger of them said to his father: Give me a portion of the substance that falls to me. And he divided the substance to them. As the scribes and Pharisees murmured about the acceptance of sinners, the Savior set forth three parables in order, the first two of which, as discussed, suggest how much He Himself rejoices with the angels over the salvation of the penitent. The third, which follows, not only demonstrates His and His people’s joy but also reproves the murmuring of the envious. The man who is said to have had two sons is understood as God the Father, the begetter of two peoples, and as the author and creator of the two branches of the human race. For the elder son signifies those who remained in the worship of one God; the younger, those who abandoned God up to idol worship. The portion of substance that falls to the younger son is the rational sense in man. For to live, to understand, to remember, to excel in keen ingenuity, is a gift of divine substance. The younger son seeks this from the father when man, delighted with his own power, sought to govern himself by free will and to shake off the dominion of the Creator. And He divided the substance to them, imparting to the faithful the protection of His grace, which they desired, and granting to the unfaithful only the benefit of natural wit, with which they were content.

Luke 15:13

And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.

And not many days after, the younger son gathered all together, took his journey into a far country, and there wasted his substance with riotous living. He went far away, not by changing his location, but by changing his mind. For the more someone sins in wicked deeds, the further he withdraws from the grace of God. The fact that it is said he departed not many days after, having gathered all together, to a far country, means because not long after the establishment of the human race, it pleased the soul to carry with it by free will a certain power of its nature, and to abandon Him by whom it was created, presiding over its own strengths. These strengths it consumes the quicker, the more it abandons Him by whom they were given. Therefore, he calls this life prodigal, loving to squander and to spend prodigally on outward shows, emptying itself within, when someone follows what proceeds from it, and leaves behind Him who is more interior to himself.

Luke 15:14

And when he had spent all, there arose a mighty famine in that land; and he began to be in want.

And when he had spent all, there arose a mighty famine in that country. All the things he wasted signify the adornments of nature which he consumed. The famine in the far country is the lack of the word of truth, in the forgetfulness of the Creator. Concerning which it is said in the prophets: Because the Lord will send a famine on the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord (Amos 8).

Luke 15:15 · 2 passages

And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.

And he began to be in want, and went and joined himself to a citizen of that country. Rightly he began to be in want, who abandoned the treasures of the wisdom of God, the heights of heavenly riches. But a certain citizen of that country to whom the needy joined himself is surely he who, by the merit of his perversity, is set over earthly desires, called by the Lord the prince of this world. And of whom the Apostle says: The god of this age has blinded the minds of the unbelieving (2 Cor. 4).

And he sent him into his village to feed swine. To be sent to the village is to be subjected to the desire of worldly substance. Concerning which, in another parable, someone despising spiritual banquets to which he was invited, said: I have bought a village and I need to go out and see it (Luke XIV). But to feed swine is to perform those actions in which unclean spirits rejoice.