Luke 14 · The Lantern

Jesus Heals a Man with Dropsy

And it came to pass on the going of him into a house of one of the rulers of the Pharisees on a Sabbath to eat bread, and they themselves were watching him.

First, Christ cures the man with dropsy. The abundant flow of the flesh had oppressed the functions of his soul and had quenched the glow of his spirit.

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.

And it came to pass, when he entered into the house etc. Above he refuted those slandering Christ's miracles in a council; here he openly refutes them at a banquet. For in these two places especially detraction and scrutiny were accustomed to occur, namely in councils and at banquets. This part, which contains the present chapter, is divided into three parts.

And behold, there was a certain man with dropsy before him.

And answering, Jesus spoke to the lawyers and to the Pharisees, saying, “Is it lawful on the Sabbath to heal, or not?”

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.

The Lord exposes the foolishness of those who intended to reproach Him; therefore He asks whether it is lawful to heal on the Sabbath or not. Does He not clearly put them to shame as fools? For while God Himself blessed the Sabbath, they forbid doing good on it, and thus make it accursed. For that day is not blessed in which no good deed is performed.

Second, as regards the question that uncovers, he adds: And Jesus answering said to the lawyers and Pharisees. He pointedly says answering, although no one had previously asked anything, because he was responding to their thoughts, which he saw and heard, according to that passage in Matthew nine: "When Jesus had seen their thoughts, he said: Why do you think evil in your heart…

But they were silent. And having taken hold of him, he healed him and let him go.

Disregarding then the snares of the Jews, He cures the dropsical, who from fear of the Pharisees did not ask to be healed on account of the sabbath, but only stood up, that when Jesus beheld him, He might have compassion on him and heal him. And the Lord knowing this, asked not whether he wished to be made whole, but forthwith healed him.

But they, understanding where the question was leading, kept silent. Then Jesus does His work and through a touch heals the sick man.

The second thing, however, that we ought to consider is the work of virtue, in which is understood the healing of spiritual illness. Concerning this, three things are said, namely that he took hold of him, that he healed him, and that he sent him away.

And he said to them, “Which of you, a son or an ox will collapse into a pit, and surely he will not immediately pull him up on the day of the Sabbath?”

And they were not able to reply to these things.

The Parable of the Guests

Then he was speaking a parable to those invited, remarking how they were choosing out the first places, saying to them,

Then, Christ teaches humility. At the feast, Christ gently opposes the longing for a better seat, so that the humanity of persuasion excludes the harshness of coercion, reason promotes the effect of persuasion, and correction chastises pride.

Do you see what the suppers of Christ are like, how they are turned to the profit of souls and not to the stuffing of the belly? For look, He healed the man suffering from dropsy, He taught the Pharisees that doing good on the Sabbath is a good deed.

He spoke also to those who were invited, etc. After he confuted the observers, here secondly he instructs the guests. This part is divided into three according to a threefold instruction. For first he instructs those invited to the nuptial banquet. Second he instructs those inviting to the familiar banquet, there: He said also to him who had invited him.

“When you may be invited by anyone to wedding feasts, may not recline in the first place, otherwise one more honorable than you may have been invited by him,

and the one having invited you and him, having come, he will say to you, ‘Give your place to this one;’ and then you will begin with shame to take the last place.

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.

For if we could clearly know in what state God holds each one of us, we should neither depart above nor below, acquiescing in the truth in all things.

And then he who invited both you and him, coming, through the disposition of justice: Proverbs 16: "God is the weigher of spirits"; will say to you: Give this one your place, on account of the preeminence of dignity: 1 Kings 15: "The Lord has torn your kingdom from you and has given it to your neighbor who is better than you".

But when you may be invited, having gone, recline in the last place, so that when the one having invited you may come, he will say to you, ‘Friend, come up higher.’ Then glory will be to you before all those reclining with you.

But the modest and praiseworthy man, who might without fear of blame have claimed the dignity of sitting among the foremost, seeks it not, but yields to others what might be called his own, that he may not even seem to be overcome by vainglory; and such an one shall receive honour as his due: for he shall hear, He says, him who bade him say, "Come up hither." A modest mind ther…

On the contrary, how praiseworthy it is when one who is worthy of the first place initially sits below others, and then turns out to be the one presiding, so that everyone yields precedence to him.

But when you shall have been invited. After he has censured arrogance, here secondly he invites to reverence; which indeed he does by persuading to perfect humility, by assigning the attendant benefit, by confirming through divine equity.

For everyone who is exalting himself will be humbled, and the one humbling himself will be exalted.”

May I enjoy you in all respects, if indeed I be worthy! For though I am bound, I am not worthy to be compared to one of you that are at liberty. I know that ye are not puffed up, for ye have Jesus in yourselves.

Having shown therefore from so slight an example the degradation of the ambitious and the exaltation of the humbleminded, He adds a great thing to a little, pronouncing a general sentence, as it follows, For every one who exalts himself shall be abased, and he that humbleth himself shall be exalted.

Third, confirming through divine equity, He adds: For everyone who exalts himself, through proud self-elevation, according to that passage of Job 15: "Why does your heart elevate you, and why do you have astonished eyes, as though thinking great things?" He shall be humbled, through judicial severity: Isaiah 2: "The lofty eyes of man shall be humbled." "For the day of the Lord…

Then he was saying also to the one having invited him, “When you may make a dinner or a supper, do not call your friends, nor call your brothers, nor call your relatives, nor call rich neighbours, otherwise they themselves also may invite you in return, and it may become recompense to you.

And for this reason the Lord declared, "When thou makest a dinner or a supper, do not call thy friends, nor thy neighbours, nor thy kinsfolk, lest they ask thee in return, and so repay thee.

(Hom. 1, 3. in ep. Col.) Many are the sources from which friendships are made. Leaving out all unlawful ones, we shall speak only of those which are natural and moral; the natural are, for instance, between father and son, brother and brother, and such like; which He meant, saying, Nor thy brethren, nor thy kinsmen; the moral, when a man has become your guest or neighbour; and…

He was saying moreover, etc. After he instructed the guests invited to the wedding banquet, here secondly he instructs those who invite others to a familiar banquet; in which instruction he first draws back those who invite from worldly courtesy, secondly he attracts them to divine charity, there: But when you make a feast.

But when you may make a feast, call the poor, the crippled, the lame, the blind;

And for this reason the Lord declared, "When thou makest a dinner or a supper, do not call thy friends, nor thy neighbours, nor thy kinsfolk, lest they ask thee in return, and so repay thee.

Do not then let them lie as though they were nothing worth. Reflect who they are, and thou wilt discover their preciousness. They have put on the image of the Saviour. Heirs of future blessings, bearing the keys of the kingdom, able accusers and excusers, not speaking themselves, but examined by the judge.

But when you make a feast. After he drew back from worldly courtesy, here secondly he invites to divine charity. Which indeed he does in three ways, namely through the commendation of fraternal piety, through the assignment of the inductive reason, and through the approbation of the induced reason.

and you will be happy, because they have nothing to repay you; for it will be recompensed to you in the resurrection of the righteous.”

John, therefore, did distinctly foresee the first "resurrection of the just," and the inheritance in the kingdom of the earth; and what the prophets have prophesied concerning it harmonize [with his vision]. For the Lord also taught these things, when He promised that He would have the mixed cup new with His disciples in the kingdom.

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.

Second, as to the assignment of the persuasive reason, he adds: And you shall be blessed, because they have nothing to repay you: therefore it is necessary that another repay on their behalf: Proverbs 19: "He who has mercy on the poor lends to the Lord"; which is said on account of the immensity of the reward, concerning which he adds: For it shall be repaid to you in the resur…

The Parable of the Banquet

Then one of those reclining with him, having heard these things, he said to him, “Happy is he who will eat bread in the kingdom of God.”

But love (agape) is in truth celestial food, the banquet of reason. "It beareth all things, endureth all things, hopeth all things. Love never faileth." "Blessed is he who shall eat bread in the kingdom of God." But the hardest of all cases is for charity, which faileth not, to be cast from heaven above to the ground into the midst of sauces.

That man was carnal, and a careless hearer of the things which Christ delivered, for he thought the reward of the saints was to be bodily.

Third, as to the approval of the reason adduced, he adds: When one of those who sat at table with him had heard these things: had heard, I say, not only with the ear of the body, but also with the ear of the heart, according to that of Apocalypse 2: "He who has an ear, let him hear what the Spirit says to the Churches." And since he who hears in this way believes, according to…

But he said to him, “A certain man was preparing a great supper, and invited many;

Consider also to which deity is better suited the parable of him who issued invitations: "A certain man made a great supper, and bade many." The preparation for the supper is no doubt a figure of the abundant provision of eternal life.

This is the distinction, dearest brothers, that usually exists between the delights of the body and those of the heart: bodily delights, when they are not possessed, kindle in themselves a serious desire, but when possessed and consumed, they immediately turn the one eating them into disgust through satiety.

But he said to him: A certain man etc. After he instructed those invited to the nuptial banquet and those inviting to the familiar banquet, here he instructs those to be invited to the eternal banquet through the introduction of a parable.

and he sent his servant at the hour of the supper to say to those invited, ‘Come, for now it is ready.’

And what was the nature of the invitation? "Come: for lo! all things are ready." For God the Father has prepared in Christ for the inhabitants of earth those gifts which are bestowed upon the world through Him, even the forgiveness of sins, the cleansing away of all defilement, the communion of the Holy Spirit, the glorious adoption as sons, and the kingdom of heaven.

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).

Third, with regard to the stirring up of this same multitude to devotion, he adds: And he sent his servant at the hour of the supper to tell those invited to come.

And all with one voice began to excuse themselves. The first said to him, ‘I have bought a field, and I have need going out to see it; I beg of you, hold me excused.’

"I have bought a field-and I have bought some oxen-and I have married a wife." And still He urges them: "I have sent unto you all my servants the prophets, rising early even before day-light.

"They began," it says, "all of them at once to make excuse," that is, as with one purpose, without any delay, they made excuse.… By senselessly giving themselves up to these earthly matters, they cannot see things spiritual. Conquered by the love of the flesh, they are far from holiness. They are covetous and greedy after wealth.

And they all began together. After the invitation of many, there follows here the excuse of those called, because many come to faith who nevertheless do not wish to arrive at charity on account of their proneness to vices, which they take up as a veil of excuse.

And another said, ‘I have bought five yoke of oxen, and I am going to prove them; I beg of you, hold me excused.’

He who has bought five yoke of oxen is he who neglects his intellectual nature, and follows the things of sense, therefore he cannot comprehend a spiritual nature.

Another said: I have bought five yoke of oxen, and I go to test them; I pray you, have me excused. What do we understand by the five yoke of oxen except the five senses of the body? These are also rightly called yokes, because they are doubled in each sex.

Second, as regards the second excuse, which comes from the solicitude of avarice, he adds: And another said: I have bought five yoke of oxen. For the solicitude of avarice causes one to seek nothing but to deal with earthly things; therefore it is compared to the labor of oxen, whose task is to furrow and work the earth.

And another said, ‘I have married a wife, and because of this I am not able to come.’

And having come, the servant reported these things to his master. Then having become angry, the master of the house said to his servant, ‘Go out soon into the streets and lanes of the city, and bring in here the poor and crippled and blind and lame.’

Then He was moved (He did well to be moved; for, as Marcion denies emotion to his god, He must be therefore my God), and commanded them to invite out of "the streets and lanes of the city." Let us see whether this is not the same in purport as His words by Jeremiah: "Have I been a wilderness to the house of Israel, or a land left uncultivated?

There follows: The servant returned and reported these things to his master. Then the angry master of the house said to his servant: Go out quickly into the streets and lanes of the city, and bring in here the poor and the feeble, and the blind and the lame.

(app. Hom. in Ps. 37.) Not that the passion of anger belongs to the Divine substance, but an operation such as in us is caused by anger, is called the anger and indignation of God.

And the servant said, ‘Sir, it has been done as you did command, and still there is room.’

But let us hear what the servant adds after the poor have been brought to the supper: Lord, it is done as you commanded, and still there is room. Many such were gathered from Judea to the Lord's supper, but the multitude that believed from the people of Israel did not fill the place of the heavenly banquet.

But after the Israelites entered, that is, the chosen ones among them, whom God predestined to His glory (Rom. 8:29–30), such as Peter, the sons of Zebedee, and the rest of the multitude who believed — after that, the grace of God was poured out also upon the Gentiles. For by those found on the "roads" and "lanes" one can understand the Gentiles.

Secondly, regarding the compulsion of the negligent, which follows the calling of the humble, he adds: And the servant said: Lord, it has been done as you commanded, and there is still room: because there are not as many humble as there are predestined to life, nor are there as many willing for eternal life as there are predestined by God.

And the master said to the servant, ‘Go out into the highways and hedges, and compel them to come in, so that my house may be filled.’

For I say to you that not one of those men which invited will taste my supper.”

(in Hom. 36.) But very terrible is the sentence which comes next. For I say unto you, That none of those men which were bidden shall taste of my supper. Let no one then despise the call, lest if when bidden he make excuse, when he wishes to enter he shall not be able.

This supper is prepared daily, and we are all called to the Kingdom which God prepared for people even before the creation of the world (Matt. 25:34). But we are not deemed worthy of it—some because of curiosity for wisdom, others because of love for material things, and still others because of love for the flesh.

Third, with regard to the rejection of the contemptuous, he adds: But I say to you, that none of those men who were invited and excused themselves shall taste my supper; because no one attains to that supper except the humble: Matthew chapter eighteen: "Unless you be converted and become as little children, you shall not enter into the kingdom of heaven"; hence also it is said…

The Cost of Discipleship

Then great crowds were going with him; and having turned, he said to them,

(in Hom. 37. in Ev.) The mind is kindled, when it hears of heavenly rewards, and already desires to be there, where it hopes to enjoy them without ceasing; but great rewards cannot be reached except by great labours. Therefore it is said, And there went great multitudes with him: and he turned to them, and said, &c.

For because many of those that accompanied Him followed not with their whole heart, but lukewarmly, He shows what kind of a man his disciple ought to be.

Now great crowds were going. After he confuted the calumniators and instructed the dinner guests, here now thirdly he instructs the companions. This part is divided into two. In the first he instructs the companions through express words: in the second through parabolic examples, at: For which of you, wishing to build a tower etc.

“If anyone comes to me and does not hate his own father and the mother and the wife and the children and the brothers and the sisters, yes and even his own life, he is not able to be my disciple.

"But whosoever shall not hate father or mother or wife or children," they quote, "cannot be my disciple." This is not a command to hate one's family. For he says: "Honour thy father and thy mother that it may be well with thee." But what he means is this: Do not let yourself be led astray by irrational impulses and have nothing to do with the city customs.

Accept thou as a proof the life of this righteous man, and learn also therefrom that a man cannot become a perfect disciple of Christ unless he make himself a stranger to the whole world after the manner of this righteous man, even as the word of Christ also hath taught us openly, "Except a man renounce the whole world, and his brethren, and his kinsfolk, and his family, and hi…

We are obliged to obey our parents as long as we make use of their goods; and we ought to comply with them in the exercise of virtuous or salutary acts, in the dispensation of temporal goods, and in the rendering of services: because we ought to live according to their counsel and spend according to their command and, when they require it, render service.

Whoever does not carry his own cross and comes after me is not able to be my disciple.

For which of you, desiring to build a tower, having sat down does not first count the cost, whether he has for its completion?

It is advanced too late. For after the similitude of that most prudent builder, who first computes the costs of the work, together with his own means, lest, when he has begun, he afterwards blush to find himself spent, deliberation should have been made before.

Next he uses two examples to encourage his friends to an unconquerable strength and to establish those who want to attain to honors by patience and endurance in an unwavering zeal. If anyone wants to build a tower, he first counts if he has sufficient means to finish it. Otherwise when he has laid the foundation and is not able to finish it, people will laugh at him.

For which of you, wishing to build, etc. After he instructed those accompanying him, and this through express words, here secondly he instructs the same through parabolic examples.

Thus, otherwise, when laying a foundation of it and not being able to finish, all those seeing it may begin to mock him,

And behold, by these things He Who called thee to be His disciple hath taught thee that thou shouldst not begin in this path unless thou art determined to finish in it, and that thou shouldst not lay the foundations to build a tower, if thou hast it not in thy mind to finish it, and that thou shouldst not go forth to war against Satan, unless the hosts of mighty thoughts be gat…

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.

Third, with regard to the avoidance of impending reproach, he adds: Lest, after he has laid the foundation, namely by undertaking a higher state in imitating Christ — and this is to lay the foundation: First Corinthians 3: "For no one can lay another foundation besides that which has been laid, which is Christ Jesus." One begins to lay this foundation through faith and good wor…

saying that, ‘This man began to build, and he was not able to finish.’

But we must consider what is said: "All who see it begin to mock him," because, according to the voice of Paul, "We have been made a spectacle to the world, to angels and to men." And in everything we do, we ought to consider our hidden adversaries, who always press upon our works, who always rejoice at our failure.

They begin to mock him, saying: Because this man began to build and was not able to finish: and this by inflicting insults and deriding, because it is greatly shameful for those who turn back and apostatize.

Or what king, proceeding to engage with another king in war, having sat down will not first take counsel whether he is able with ten thousand to meet the one coming against him with twenty thousand?

Then if not, indeed, while he is still being far off, having sent an embassy, he asks the things for peace.

So therefore every one of you who does not give up all his own possessions is not able to be my disciple.

But it may also be thus understood, that we who have renounced the world, and have cast away its riches and pomps in the faith of spiritual grace, should only ask for ourselves food and support, since the Lord instructs us, and says, "Whosoever forsaketh not all that he hath, cannot be my disciple." But he who has begun to be Christ's disciple, renouncing all things according t…

Do thou then, O disciple, hearken unto the divine voices which exhort thee to go forth after Jesus, and to become absolutely destitute, and then thou wilt become a perfect disciple: "Whosoever denieth not everything that he hath cannot be My disciple." After this what hast thou to say or to answer?

Again, Luke 14 it is said: Unless one renounces all that he possesses, he cannot etc.; The Gloss: "This is the difference between renouncing all things and leaving all things: because renouncing belongs to all who use worldly things that they possess licitly, yet in mind tend toward eternal things; but leaving belongs only to the perfect, who set aside all temporal things and l…

Good Salt

The salt therefore is good; however, if even the salt shall become tasteless, with what will it be seasoned?

People of God are truly the salt of the earth. They preserve the order of the world. Society is held together as long as the salt is uncorrupted. If the salt lost its savor, it is neither suitable for the land or the manure pile. It will be thrown out and trampled underfoot. "He that has ears, let him hear" the meaning of these words.

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.

Second, as regards caution against a harmful thing, he adds: Salt is good, but if the salt loses its savor. By salt is understood every perfect disciple, who ought to season the hearts of others by example and word; whence Matthew 5: "You are the salt of the earth"; which is said because he ought to have the highest discretion in conduct, according to that passage of Colossians…