Lk. 14:14. And you shall be blessed, because they cannot repay you, for you shall be repaid at the resurrection of the righteous.
At the supper there were two classes of those reclining at table — the hosts and the guests. The Lord first turned with exhortation to the guests, taught them saving humility, and offered them plain fare, and then He pays honor to the one who had invited Him and repays the hospitality with an exhortation, that he should not give feasts for the sake of any human favor and expect immediate recompense. For the fainthearted, when inviting friends or relatives, do so with a view to swift gratitude, and if they do not receive it, they become vexed. But the magnanimous, enduring until the life to come, receive their reward from Him who is truly rich (Eph. 2:4, 7).
Lk. 14:15. Hearing this, one of those reclining at table with Him said to Him: Blessed is he who shall eat bread in the Kingdom of God!
The Lord, saying this, turns us away from trading in friendliness. And a certain man, having heard this and thinking that God would honor and treat the righteous with sensible foods, said: "Blessed is he who shall eat bread in the Kingdom of God." He was probably not spiritual enough to understand, that is, he was guided by human reasoning. For a natural man is such that he believes nothing supernatural, for he judges everything by the laws of nature. There are three states in man: carnal, natural, and spiritual. "Carnal" is when someone desires to enjoy pleasures and rejoice, even if this is accompanied by causing harm to others. Such are all the covetous. The "natural" state is when someone desires neither to harm nor to be harmed. Such is life according to the law of nature. For nature itself suggests this to us. And the "spiritual" state is when someone for the sake of good is willing even to endure harm and insult. The first state is close to nature, the middle one is in accordance with nature, and the third is above nature. Anyone who thinks about human things and cannot understand anything supernatural is called natural (1 Cor. 2:14), since he is guided by the soul and spirit. But when someone is guided by the spirit and no longer lives himself, but Christ lives in him (Gal. 2:20), that one is spiritual, that one has risen above nature. So then, the one who thought that the reward of the saints would be sensible was natural, since he could not understand anything supernatural.
Lk. 14:16. He said to him: A certain man made a great supper and invited many,
Since the one reclining with the Lord said: "blessed is he who shall eat bread in the Kingdom of God," the Lord teaches him at considerable length how we ought to understand the feast of God, and delivers the present parable, calling His man-loving Father a man. For in Scripture, when an allusion is made to the punishing power of God, God is called a lion and a bear (in Church Slavonic — a panther, a leopard) (Hos. 13:7–8); but when the intention is to indicate some act of His love for mankind, then God is presented in the person of a man (Luke 15:11–24), just as in the present passage.
Since the parable speaks of the most philanthropic economy which God accomplished in us, having made us partakers of the Flesh of His Son, He is called a man. This economy is called a "great supper." It is called a "supper" because the Lord came in the last times and, as it were, at the "supper" of the age, and a "great supper" because the mystery of our salvation is undeniably great (1 Tim. 3:16).
Lk. 14:17. and when the time for the supper had come, he sent his servant
Who is this servant? The Son of God, who took the form of a servant, having become Man (Phil. 2:7), and of whom as Man it is said that He was sent. Pay attention to the fact that it does not simply say "a servant," but "that" servant, who in the proper sense pleased God according to His humanity and served well. For not only as the Son and God who is well-pleasing to the Father, but also as the Man who alone and by Himself sinlessly submitted to all the decrees and commandments of the Father and "fulfilled all righteousness" (Matt. 3:15), is it said of Him that He served God and the Father. Which is why He alone can properly be called the servant of God.
He was sent "when the time of supper came," that is, at a definite and fitting time. For no other time was more fitting for our salvation than the time of the reign of Augustus Caesar, when evil had reached its very peak and needed to fall. Just as physicians leave a festering and foul disease alone until it has drained all the bad fluid, and only then apply remedies, so it was necessary for sin to manifest all the forms proper to it, and then for the great Physician to apply the remedy. Therefore the Lord allowed the devil to fill up the measure of evil, and then, having become incarnate, healed every form of evil through His perfectly holy life. He sent "at the hour," that is, at the present and fitting time, as David also says: "Gird Your sword upon Your thigh, and Your beauty" (Ps. 45:3). The sword, without doubt, is the Word of God. The thigh signifies the birth in the flesh, which was accomplished at the ripeness of the fruit, that is, at the proper time.
Lk. 14:17. say to those who were invited:
He was sent "to tell those who were bidden." Who are these bidden ones? Perhaps all people, since God called everyone to the knowledge of Himself, whether through the good ordering of visible things or through the natural law; or perhaps especially the Israelites, who were called through the Law and the prophets. To them, to the lost sheep of the house of Israel, the Lord was especially sent (Matt. 15:24).
Lk. 14:17. Go, for everything is already ready.
Go, for all is already prepared. For the Lord proclaimed to all: The Kingdom of Heaven is at hand (Matt. 4:17), and it is within you (Luke 17:21).
Lk. 14:18. And they all with one consent began to make excuses. The first said unto him: I have bought a piece of land and I must go and see it; I pray thee, have me excused.
Lk. 14:19. Another said: I have bought five yoke of oxen, and I am going to test them; I ask you, excuse me.
Lk. 14:20. The third said: I have married a wife, and therefore I cannot come.
And they "all began... to make excuses," that is, as if by common agreement. For all the leaders of the Jews refused to have Jesus as King, and therefore were not deemed worthy to taste of the supper — some out of love for wealth, others out of love for pleasures. For by those of whom one bought a field and another five yoke of oxen, one may understand those attached to wealth, and by the one who married, the lover of pleasure. If you wish, understand by the one who bought the field the person who, on account of worldly wisdom, does not accept the mystery of salvation. For the field is this world and nature in general, and whoever looks only at nature does not accept the supernatural. Thus, the Pharisee, having perhaps fixed his gaze on the earth, that is, observing only the laws of nature, did not accept that the Virgin gave birth to God, since this is above nature. And all who boast of external wisdom, on account of this earth, that is, out of attachment to nature, did not acknowledge Jesus, who renewed nature. By the one who bought five yoke of oxen and is testing them, one may also understand the person attached to matter, who has yoked the five senses of the soul to the bodily senses and made the soul into flesh. Therefore, as one occupied with earthly things, he does not wish to participate in the spiritual supper. For the wise man also says: "How can he become wise who handles the plow?" (Sirach 38:25). And by the one who falls away on account of a wife, one may understand the person attached to pleasures, who, having cleaved to the flesh — the ally of the soul — and being one with it, as one joined to it, cannot please God. You may also understand all of this literally, for we fall away from God both on account of a yoke of oxen and on account of marriage, when we become attached to them, spend our whole life on them, toil over them even to the point of blood, yet do not think upon or investigate anything Divine — neither a thought nor a saying.
Lk. 14:21. And that servant returned and reported these things to his lord. 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 here the poor, the maimed, the lame, and the blind.
The rulers of the Jews were rejected, and none of them believed in Christ, as they themselves even boasted of their malice. "Has any of the rulers believed in Him?" they said (John 7:48). So these lawyers and scribes, as the prophet said, having become foolish fell away from grace,***** while the simple-hearted among the Jews, who are likened to the lame and blind and maimed, "the base things of the world and the despised" (1 Cor. 1:27–28), were called. For the people "wondered at the gracious words which proceeded out of the mouth" of Jesus (Luke 4:22), and rejoiced at His teaching.
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. The Israelites were inside the city, since they received the law and inherited a civic way of life. But the Gentiles, being strangers to the covenants and alienated from the legislation of Christ, and not being fellow citizens with the saints (Col. 1:21, 12; Eph. 2:12, 3), led their lives not on one road, but on many "roads" of lawlessness and ignorance, and in "hedges," that is, in sins; for sin is a great hedge and partition wall, separating us from God (Isa. 59:2). By the word "on the roads" is hinted the brutish life of the Gentiles, divided into many opinions, and by the word "in the lanes" is indicated their life in sins.
He does not simply command to call those (who are along the roads and by the hedges), but to compel them, even though faith is a matter of each person's free will. He said "compel" so that we might understand that the conversion of the Gentiles, who were in deep ignorance, is a sign of the great power of God. For if the power of the One being preached were small and the truth of the teaching were not great, how could people who served idols and performed shameful deeds have been persuaded, suddenly coming to know the true God and to lead a spiritual life? Wishing to point out the wondrousness of this conversion, he called it compulsion. As if someone were to say: the Gentiles did not even wish to leave their idols and sensual pleasures, yet by the truth of the preaching they were compelled to leave them. Or alternatively: the power of signs constituted a great compulsion to turn to faith in Christ.
Lk. 14:22. And the servant said: Master! It has been done as you commanded, and there is still room.
Lk. 14:23. The master said to the servant: Go out into the roads and hedges and compel them to come in, that my house may be filled.
Lk. 14:24. For I say to you that none of those who were invited shall taste of my supper, for many are called, but few are chosen.